朱熹經史觀之本末體用關係研究

朱熹的經史觀念，存在著本末體用的分際。經為本體、史為末用，先經後史、由本及末的為學方式與次第，是學界對於朱熹經史觀的傳統印象。但若觀察朱熹對於《四書》、六經與史書的重視程度，會發現朱熹不僅少用史書，對於六經的態度也不如《四書》那般熱衷，是十分值得玩味之處。這是因為朱熹的經史觀其實有兩層的本末體用界定，牽涉到六經與史書、《四書》之間的廣狹義界定與複雜關係。朱熹所謂的本體學問，是與道德身心、心性義理直接相關的學問，而六經雖為聖人之言、經聖人之手，其內容與性質卻是歷史記載、政治言論、卜筮卦爻、制度事為之類，更存在淫艷之詩等部分，雖可從中得見天理，卻不能滿足純粹的道德義理之學。所以他特別凸顯《四書》，要求先《四書》後六經，並非只是考慮到困難度問題，而是因為在《四書》與六經之間，也存在著狹義的本末體用關係。因此本文將對朱熹的認可的「本體學問」進入，呈現本末體用概念在此議題上的定位，再進一步探究其解經型態背後的經史觀，呈現廣狹義的不同，並在六經與史書、《四書》之間，建構其兩層的本末體用關係。

關鍵字

朱熹；經史觀；本末體用；四書與六經

並列摘要

The distinction of root and branch, substance and function exists in Zhu Xi's concept of classics and history. Zhu Xi thought classics as root and substance, and history as branch and function is the traditional point of the community of the studies. But we can find that not only history books but also the six classics attracted Zhu Xi's less attention when these books compared with the ＂Four Books＂. The six classics are belong to the field of root and function philosophy, but Zhu Xi often criticized them. This situation is really paradoxical. This type of Zhu Xi's concept of classics and history is based on a two-level philosophy of root and branch, substance and function which is involved with the relationship between the six classics, the ＂Four Books＂ and history books. The topic will be approached from Zhu Xi's ＂root and substance philosophy＂, and demonstrating the two-level relationship of root and branch, substance and function in Zhu Xi's concept of classics and history.