晚明關學宗風－馮少墟「以理為宗」的思想及意義

本文以少墟學說包含的多元命題切入，進行在思想史脈絡下對於晚明關學於多元思想的融會與開新所成的義理型態之研究。我希望藉由相關問題的處理，對於少墟思想有更深入且全面的探討，並且審度他如何立基關中地域文化的背景，在救正無善無惡之弊的思考中，由善與無善的辯證延展到儒釋宗旨之辨的命題處理，進而辨析他所創闢的關學宗風所蘊涵的思維向度與義理內容。之所以以少墟為分析個案，乃因關學作為晚明思想潮流之一，儘管重要性已漸受矚目，但相關研究多定調為「調停朱、王」，關學傳續的地域文化特徵反而因此隱沒不見。然而，這樣的定位不僅與他承接橫渠之傳的理念不合，也難以說明他為何轉以《中庸》為依據，從洛學思維反思王學以「無善無惡」論心的合理性。本文就是期望對晚明關學的思想意義帶來新的理解，藉由深入開掘他的思考論域，解釋少墟乃取徑關、洛、朱、王等學說，並自覺地沿著「以理為宗」的論軸，在系統性思考下架構出新的理論體系。由此形成的關學宗風，不僅保留了部分關中地區自橫渠以來所匯聚的思想文化，同時也在對時弊的回應下積極走出的新的思想路向。

關鍵字

關學；心學；未發；馮從吾；以理為宗

並列摘要

Based on the pluralistic propositions in Feng Shaoxu's works, this article conducts research on Guan School's new types of justification for the integration and diversification of pluralistic thinking in the context of ideological history in the late Ming dynasty. The author provides an in-depth and comprehensive discussion on Feng Shaoxu's theory and examines how he extended the debates of good and evil to the proposition of the differences between Confucianism and Buddhism. In addition to discriminating the disadvantages of ＂no good＂ from ＂no evil＂ based on the geological and cultural background in Guanzhong area, the article analyzes Feng's ideas regarding thoughts and righteousness in Guan School. The main reason for adopting Feng's as the analytical case is that Guan School was one of the trendsetters in the late Ming dynasty. Most of related research focuses on the ＂reconciliation between Zhu and Wang＂ or ＂Guan School becoming a school of the Mind.＂ Few geological and cultural characteristics of Guan School are mentioned. Such imbalance, however, neither corresponds to Feng's Hengchu's heritage nor explains why he turned to the base of Zhongyong (Doctrine of the Mean), reflecting on the rationality of ＂no good and no evil＂ in terms of Wang School's theoretical system from the perspective of Luo School. This article brings out a new understanding to the ideological and cultural aspects of Guan School in the late Ming dynasty, and explains how Feng borrowed from the theories of Guan, Luo, Zhu, Wang, and Zhan. Feng thus built a new theoretical framework in a systematic thinking through the major argument of ＂reason as objectives.＂ The practices of Guan School not only maintained part of ideology and culture in Guanzhong area since Hengchu but also actively opened a new course in response to the contemporary study.