葉水心事功進路的儒學建構之批判

本文討論葉適的治經進路的儒學建構，作為事功學派經學大家的葉適，他的經學意見竟是對儒學的嚴重灼傷，他藉由對古聖先王聖治事功的高舉，以及對孔子言道意見的認定，展開了對於在《易傳》中諸種形上命題意旨的否定性批判，以及對於曾子所傳孔子一貫之道的否定性批判，實言之，這確是葉適缺乏普遍原理的形上學問題意識以及主體性價值自覺的工夫論問題意識所致，葉適所知僅有直接訴諸聖王治國的事功之事，而否定基於哲學問題的思辨而開創儒學義理的後儒的所有創作，不僅北宋諸儒的形上學命題為其所否定，就連孟子的本體工夫路數亦為其否定。本文藉由葉適著作疏理而彰顯上述諸義，並指出，葉適固為一強調政治事功的儒者無疑，但作為儒家哲學理論討論者而言，葉適卻是一位極不夠格的理論人物。

關鍵字

葉適；易傳；道；孔子；孟子；曾子；道統

並列摘要

Yeh Shuei Xin is one of the most remarkable figures in the school of public affairs at South Song dynasty. He in his school is not only discussing the political and historical issues but the interpretational works on the Confucian classics. Caused by his over-emphasizing on the effective of the public affairs his opinions about the Confucian classics turn to the opposite aside with the other Confucians. He opposes the traditional understanding of the succeeding of the Confucian orthodoxy by Zeng Zi; the theory of the good nature of Mencius and his way of subjective cultivation; the discussion of the universal principle in the ten appendices of the Book of Change. All the opinions above show only that he is not able to understand the meaning and purpose of the theoretical construction in the history of the Confucian philosophy. What he concerns is the ruling actuality in the age there is with sage and the public affairs in the political history. In this thesis, the ideas of Yeh Shuei Xin will be illustrated through analyzing his way of thinking and reevaluating his ideas. Pointing out that the main problem of his ideas will be focus on two issues which are the one the miss of the self cultivation accompanied by criticizing Zeng Zi and Mencius and the other the miss of universal principle showed on criticizing ten appendices of the Book of Change.