諸葛亮的家世、性格及其在隆中的社會關係

The Family and Personality of Chu-ko Liang and His Social Relationship at Lung-chung (197-207)

鄒紀萬(Chi-Wan Tsou)

《輔仁歷史學報》 13期 (2002/06) Pp. 1-31

摘要

諸葛亮爲歷史上公認三不朽的完人，他一生矢志「興復漢室」，甘冒千艱萬難逆勢奮鬥，至死不移其理想。而在開國之才、事君之節、立身之道、治人之術等方面所展現的風格典範，及「以天下爲己任」「鞠躬盡瘁，死而後已」的淑世精神，更是長昭百世。
亮身處漢末離亂之世，早歲喪孤、隨叔遷移避難，又親罹戰亂人禍，飽閱旱蝗穀貴，民不聊生的苦境；似此少年經歷，對其日後心智之成長，必有強烈影響。是以青年時期亮已慨然自比管、樂，以身兼將相自許，欲行經世濟民之大願。故汲汲求取用世之實學，對於經義則獨觀其大略，而不以章句精熟爲務。
世之重實學者，每多輕儒。然而綜觀諸葛一生行誼，卻多「行道有本」；即使用權，亦能「行權導正」，未離儒家正道之旨。考其根源，則須由其性格思想及游學師友關係中尋繹窺知。亮又常喜自稱布衣、下士，世人遂以爲亮之交游，率爲隱逸、清正或流寓學士者流，其實未必然也。本文即透過細考亮嘯吟隆中時期之社會關係，從而查知，亮與當時荊襄勢族及漢沔世家，竟存在著錯綜複雜的綿密網絡；其關係之深入，遠超出同時寄寓荊州的劉備之上。
諸葛亮如欲出仕劉表，透過其個人關係之薦舉，輕易可得重用。以其才智，如願委質曹氏，何愁不得展其器能；馳騖中華，又豈是司馬懿之流所可比擬。然而亮卻寧願隱忍待時，靜候欲伸大義於天下的明主敦聘；千山獨行，選擇「興復漢室」這條至爲艱難之道路。明乎此，益發顯示其識見之超卓與志業之高遠。

關鍵字

諸葛亮 ； 隆中 ； 社會關係 ； 家世 ； 性格

並列摘要

Chu-ko Liang (181-234) has been renowned as a ”perfect man” in Chinese history. He was not only eminent in struggling hard for recovering the Han Dynasty through out his whole life, but also venerable in putting up a paradigm of respectable man with characteristics of talents in regime founding, etiquette in serving emperors, manners in social relations, arts in governing people, virtue in public obligation, spirit in exhausting energy for public service, and so on.
Chu-ko Liang was born in the time of chaos when the Latter Han was facing the conditions of anarchy. He became an orphan at the age of eight. Rearing by his uncle, he often moved from one place to another during his early years. Damages, calamities, droughts, locust pests, inflations almost everywhere in the empire were the consequence of incessant wars and social disorder. Such a misery environment that the young man lived and suffered had no doubt cast deep influences on his personalities and moral principles afterwards. To young Chu-ko, pragmatic learning was placed before philological study of Confucian classics, and ancient statesmen who combined literary and military talents were nothing but his ideal model.
Traditional Chinese scholar-officials who emphasized the importance of pragmatic state affairs always treated a true Confucian with contempt. But, Chu-ko Liang was an exception. Although the art of intrigue and expedients introduced by ancient Legalists had been used in his administering, Chu-ko was never a man lost the sincere ideal or ”way” of a true Confucian. In order to making a better interpretation of this, we must trace the origins of his thought and personality that were nonetheless correlated with the social relationship before he helped Liu Pei to establish a new regime-Shu Han. The present article is therefore set its main issues on investigating the complicate social networks of Chu-ko Liang when he stayed at Lung-chung for more than a decade (197-207). He had developed closer, relations with great powerful families around mid-Yangtze area than Liu Pei who also dwelled, in Ching-chou at the same period.
Chu-ko Liang was highly esteemed in his talents and wisdom at the time. So he could make free choice on selecting a master whoever he liked. He could either choose an office from the neighboring Regional Governor of Ching-chou, Liu Piao, through personal connections, or serve the powerful General Ts'ao Ts'ao if he was willing to compete with others in North China where the Han dynasty’s legitimacy was claimed. However, Chu-ko Liang would like to wait placidly for a real ”Brilliant Master” rather than accept hastily a post that could not enforce his ideal, righteousness and morality. He knew, of course, that there was only little chance of renaissance for the great Han Dynasty But he insisted in choosing a difficult ”way” to fulfill his ideal. It was a ”way” something like scattering thorns difficult to plough. Yet, it was a ”way” that he ought to go.

並列關鍵字

Chu-ko Liang ； Social Relationship ； Lung-chung ； Family ； Personality