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中晚明士大夫教化宦官「運動」：以內書堂為中心
The ＂Movement＂ to Promote the Eunuch's Moral Improvement in the System of Neishu tang by the Mid-Late Ming Scholar-Officials
摘要
本文旨在探討中晚明士大夫圍繞內書堂—明代內廷宦官讀書之所，形成教化宦官的認識與行動，展現其重要而曲折的「得君行道」途徑：即透過內書堂「化宦」間接影響君主，落實「格君」理想。相比於明前期士人對內書堂觀感欠佳，中晚明人士無論在朝在野、思想流派或政治主張殊異，均視內書堂為「化宦」進而裨益君德的重要平臺。「常課」之外，增加道德教化內容，以古今善惡宦官史例，反復訓化令其向善，更成為內書堂教習儒臣之共趨。其中尤具特色的是王陽明再傳弟子張元忭，他不僅重視以宦官史事為主的道德感化，而且針對宦官身份的特點，以「忠、廉、誠、慎、慈、儉、謙、和」八種品行相教，並將其編寫成易懂上口詩句，讓內臣歌詠。與內書堂教習儒臣「化宦」行動相伴而來的，是以宦官史例為內容的內書堂道德教育讀本的編寫、官定及挑戰情形，反映中晚明士大夫內書堂「化宦」的深入展開與成果表現。這場可稱之為內書堂教化宦官的運動，既揭櫫一條以「化宦」來「格君」的切實路徑，可見中晚明士人「得君行道」的熱情不減，又從一個側面展現明代中後期士人與宦官在政治文化上的良性互動關係。
並列摘要
This paper studies how the mid-late Ming scholar-officials enlightened eunuchs to be morally upright people in the system of Neishu tang (the eunuch school in the palace) in the hope that these eunuchs would subsequently influence the emperor's moral characters; with that, the scholar-officials could influence indirectly the moral character of the emperor. The paper first reveals how scholar-officials changed from directly rectifying the emperor to enlightening the eunuchs and how their attitudes towards Neishu tang changed from despising eunuchs to recognizing eunuchs as a political entity whom, with proper moral education, could assist the emperor. Through examining the textual materials written by the teachers of Neishu tang, top-ranking government officials and local elites, and eunuchs of inner courts, the author demonstrates that many scholar-officials, despite their political fraction, academic ideology, class, status, or official position, had come to agreement that it is important to educate eunuchs of the inner court in the system of Neishu tang. The lessons prepared for the eunuchs at the Neishu tang also changed from the simple writing of poetry to examining the different cases (both good and bad examples) of eunuchs in history. One of the best examples is that of Zhang Yuanbian, Wang Yangming's second-generation disciple, who not only impressed upon eunuchs the good deeds by eunuchs in history, but also composed Chinese verses based on the eight moral characters (loyalty, honesty, sincerity, prudence, kindness, frugality, modesty, and harmony) for eunuchs to sing. Finally, the paper also discusses the challenging issues faced by scholar-officials when establishing the course curriculum and selecting cases for the textbooks in Neishu tang. It concludes that scholar-officials in the mid-late Ming dynasty, who upheld the principle of ＂benevolence of all things,＂ believed that eunuchs could be loyal and benevolent with proper training and moral education. These scholar-officials attempted to rectify politics and counsel their emperor by enlightening the eunuchs through the system of Neishu tang. Their interests in influencing the emperor as well as politics with their ideals and values remained strong.