透過您的圖書館登入
IP:34.237.140.238
  • 學位論文

月食中「闇虛」問題:明清之際中國士人的正面反應

指導教授 : 徐光台
若您是本文的作者,可授權文章由華藝線上圖書館中協助推廣。

摘要


中西文化存在著不同的學術傳統,在月食成因解釋上也有不同的理解。例如,在中國特有的「闇虛」問題上,朱熹就透過陽氣中有陰的觀念,認為月食成因是因為日中暗處射中月體的關係,而將「闇虛」視為一種存在於日中的暗處。西方天文研究,則是藉由日比地大、地比月大,而日月都是圍繞地球運動而且月又必須仰賴日光才能發光的認識,說明當月運行至與太陽相對的位置時,就會因為地球遮住日光,產生月食的現象。明末清初來華耶穌會士,引入了西學對月食成因的解釋,同時也了引起某些中國士人藉此對「闇虛」問題做出正面反應。 本文發現:「闇虛」源起於經學,張衡《靈憲》認為「闇虛」就是地體障隔日光產生的地影。孔穎達等人編修的《春秋正義》卻認為「闇虛」是存在與日相對之處光常不能聚集的現象(或物質)。元明時期,士人更在朱熹視「闇虛」為日中暗處的影響下,依據他們對於月食現象的理解,提出對「闇虛」問題的爭論。明清之際利瑪竇等人傳入的西方月食成因研究,則是通過西學對日月本質、位置、大小以及如何運動的認識,來說明形成月食的原因,同時也衝激了中國士人對月食成因的認識。明末朝廷參照西學進行的改曆工作,更是一方面促使耶穌會士觸及對「闇虛」問題的詮釋,另一方面也引起了王英明、熊明遇、徐光啟與何國宗等人在月食成因或是「闇虛」問題上,接受西方天文研究的觀念,而將「闇虛」解釋為地體障隔日光產生的「地影」。西學同時也影響明清之際朱朝瑛、惠士奇等人,在經學著作上對於「闇虛」問題的解釋。

關鍵字

明清之際 闇虛 月食 經學 張衡 朱熹 耶穌會士 利瑪竇 王英明 熊明遇 徐光啟 何國宗

並列摘要


With divergent styles of reasoning, the Chinese Literati had different explanations for the cause of lunar eclipse from the West. Interpreting the unique issue of An-shu 闇虛, Chu Hsi 朱熹 argued that a lunar eclipse resulted from the projection of the dark gap of the moon based on the theory of Yin/Yang. On the other hand, Western astronomists argued that the shadow of the Earth causes lunar eclipses. The conclusion was based on the fact that the Sun is bigger than the Earth, the Earth is bigger than the Moon, the Sun and Moon revolve around the Earth, and the Moon shines due to the projection of sunlight. When Jesuits came to China in late Ming and early Qing, they introduced different interpretations of lunar eclipse studies from the Chinese and then inspired some positive responses to the isssue of An-shu among Chinese literati. The concept of An-shu came from Classicism. In the Ling Xian靈憲, Zhang Hen 張衡 argued that An-shu was the shadow of the Earth that resulted from the Earth’s obstacle to sunshine. In Tang Dynasty, Kun Yin-Da 孔穎達and his colleagues, however, argued that An-shu was a sort of substance (or a circumstance) existing in the opposite of the sun where light could not illuminate. In Yuan and Ming, Chinese literati influenced by Chu Hsi began a dispute of An-shu. In late Ming Dynasty, the studies of lunar eclipse in western astronomy introduced by Jesuits furthered the issue of An-shu by the explanations of the components, locations, and movement of among Earth, Moon and Son. When Jesuits were assigned to the task of revising the calendar at the end of Ming Dynasty, they learned the questions of An-shu. Their interpretation encouraged Wang Ying-Ming王英明, Xiong Ming-Yu熊明遇, Xu Guangqi徐光啟, and He Guo-Zong何國宗 to accept the western explanation of lunar eclipse. The astronomical explanation of An-shu also influenced the studies of Classicism of Zhu Chao-Yin朱朝瑛and Hui Shi-ji惠士奇 in the late Ming and early Qing.

參考文獻


───著,〈明末清初天主教傳華史研究的回顧與展望〉,《新史學》,1996,第7卷第1期,頁137-169。
鐘鳴旦(Nicolas Standaert)、杜鼎克(Adrian Dudink)編,《耶穌會羅馬檔案館明清天主教文獻》。台北:台北利氏學社,2002。
鐘鳴旦著,〈「格物窮理」:十七世紀西方耶穌會士與中國學者間的討論〉,《哲學與文化》,1991,第18卷第7期,頁604-616。
錢穆著,《宋明理學概述》。台北:臺灣學生書局,1977。
徐光台著,〈明末清初西方「格致學」的衝擊與反應:以熊明遇《格致草》為例〉,《世變、群體與個人:第一屆全國歷史學學術研討會論文集》(台北:台灣大學歷史系,1996),頁235-258。

延伸閱讀