摘要
熊公哲先生半生精勤，出入經史子集，以聖人之言，貫穿群學；一生致力教育，又經辦「孔孟學會」，戮力於發揚孔門學說；治經屢陳致用之意、修身躬行之要。先生未有《春秋》學專著，然其著作所論《春秋》之生發、三傳流衍及治《春秋》之方法等，咸有深論；其論以禮為《春秋》根荄，以身通為標的，脈絡清晰。先生強調不宜單以「儒者」看待孔子，蓋孔子不僅集周文化之大成，復又於周文幾成廢墟時開創六經；尤其《春秋》之作，本禮以筆削，透過屬辭比事以治亂世，故先生明言本身之實踐精神來自仿效孔子作《春秋》經世之志。先生兼綜三傳闡釋經義，對《春秋》學流衍，亦以「流變」、「遵時」為中心精神，故對各時代闡經特色皆能發其獨擅之處。綜觀先生《春秋》學體系大抵來自綜納前賢之說，但於王霸德禮等細微處，辨之再三，此效孔子《春秋》譏刺褒貶不容巧詐者有所插隙也；於下學上達之旨亦往復叮嚀，循循誨後學透過「道學問」往「尊德性」馳進，洵可稱為踐履身通之《春秋》學。
並列摘要
Prof. Xiong Gong Zhe devoted his whole life to education and traditional Chinese thoughts, especially Confucianism, and put much emphasis on the importance of practice. Even though Prof. Xiong had no published works especially focusing on Chun-Qiu, he discussed this subject in his works covering different aspects of Chun-Qiu and Three commentaries. He addressed propriety as the central thoughts of Chun-Qiu, practicing Confucianism as the aim of learning. He advocated that Confucius was more than a Confucian: ＂Confucius comprehensively inherited the cultures of Zhou dynasty and became a master of the ancient culture.＂ Confucius tried to straighten the corruption in society by editing Chun-Qiu- therefore the spirit of Chun-Qiu is to make study serve the practical purpose. That is why Prof. Xiong used to say ＂knowledge depends on practicing and conducting oneself in life.＂
參考文獻
延伸閱讀
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- 藍麗春（2006）。姚彥渠《春秋會要》評析。嘉南學報（人文類），(32)，668-675。https://doi.org/10.29539/CNABH.200612.0025
- 黃梓勇（2009）。章太炎早年的《春秋左傳》學與清代《公羊》學的關係－以《春秋左傳讀》為討論中心。中國文哲研究集刊，(35)，161-188。https://doi.org/10.6351/BICLP.200909.0161
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- 王以嫻（2016）。Li-Kuei Chen, Taoist Thought in the Han Dynasty。哲學與文化，43(11)，195-197。https://www.airitilibrary.com/Article/Detail?DocID=10158383-201611-201611020005-201611020005-195-197