思與天下之士，皆為周孔之徒－徂徠石介道統論述之建構、特色及其核心精神

Theories of Confucian Orthodoxy in the Early Northern Song: Focusing on Shi Jie's "Cu Lai Ji"

林保全(Bao-Chuan Lin)

《漢學研究》 31卷4期 (2013/12) Pp. 77-110

摘要

本文嘗試以石介道統觀為研究焦點，而以《徂徠集》作為考察對象，並就其道統論述之建構過程、特色及核心精神進行梳理與分析。大致而言，本文之研究成果可就「開放性」與「創新性」兩面向，分別加以敘述。以開放性而言，石介所主張之聖賢系譜並未定於一尊，而宋代之承繼者亦不限定於孫復一人。以創新性而言，石介於道統論述時多具有雙重型態。如於聖賢系譜中，藉由〈繫辭傳〉、〈古今人表〉、〈原道〉等文獻，序定其聖賢系譜，並進而嚴格區分聖與賢之不同，前者職責乃執人文化成以制作常道，後者之要務則返此常道，而於論述中不僅具有「剝」與「復」循環往復之核心精神，同時亦有「往∕順承」及「復∕歸返」之雙重取徑，遂使其道統觀更具有特殊性。

關鍵字

道統

並列摘要

This paper focuses on Shi Jie's 石介 theories of Confucian Orthodoxy, and through a survey and analysis of ”Cu Lai ji” 徂徠集, his collected writings, attempts to show how he constructed his theories and describe the openness and innovation at their core.The openness of Shi Jie's discourse on Confucian Orthodoxy is his argument that there should be no single highest authority over the lineage of sages and virtuous men, nor should Sun Fu 孫復 be considered the sole Song dynasty successor to the Confucian Orthodoxy.The innovation in Shi Jie's discourse lies in his dual-layered model. Having established his lineage of sages and virtuous men using documentary sources such as the ”Xici zhuan 繫辭傳,” ”Gujin ren biao 古今人表” and ”Yuan dao 原道,” he then strictly distinguishes between the sages and the virtuous men, believing that the duty of a sage is to establish cultural practices while the duty of a virtuous man is to implement or to promote them. The core essence of Shi Jie's discourse on Confucian Orthodoxy is a conceptual cycle of bo (剝 damage) and fu (復 recovery), and his unique dual approach characterized by the concepts of wang/shuncheng 往/順承 and fu/guifan (復/歸返 coming back/returning).

並列關鍵字

Confucian Orthodoxy ； Shi Jie 石介 ； Cu Lai 徂徠 ； Mengzi 孟子 ； Han Yu 韓愈

參考文獻

方介(2010)。韓愈五原作於何時？─兼論韓愈道統說之發展時程。臺大中文學報。33，271-293。

梅廣(2011)。「內聖外王」考略。清華學報。41(4)，621-667。

(1965)。十三經注疏。臺北:藝文印書館。

(1965)。十三經注疏。臺北:藝文印書館。

(1965)。四部叢刊初編。臺北:臺灣商務印書館。