氣質、理義、慎獨：孫慎行思想研究

A Research on Sun Shen-Xing’s Philosophical Thought

戴秉泓(Bing-Hong Dai)

指導教授 ： 鍾彩鈞

國立臺灣大學/文學院/中國文學研究所/碩士(2016年)

https://doi.org/10.6342/NTU201601988

摘要

本文以孫慎行（1565-1636）之儒家思想作為研究對象，所使用的文獻主要聚焦在《困思抄》與《慎獨義》上。黃宗羲（1610-1695）於《明儒學案》云：「東林之學，涇陽導其源，景逸始入細，至先生而集其成矣」，顯示孫慎行之思想於晚明東林學派發展中，具有一定的重要性與代表性；然而，學術界歷來鮮少關注孫慎行，其著作亦缺乏考訂與整理。有見及此，本文以《困思抄》與《慎獨義》版本的考證與文獻的整理作為研究之基石，從中觀察孫慎行問題意識之起源以及思想發展脈絡的演變。

因此，本文第二章即分別概述現存《困思抄》與《慎獨義》版本之概況與成書之原由。第三章以《困思抄》的內容，結合孫慎行早期辨性、辨命、辨心、辨氣質的問題意識，重新分析慎行如何在「氣質」與「理義」為一的架構下詮釋「性」、「命」、「心」三個概念，以此代表孫慎行前期思想之概況。第四章則以《慎獨義》為中心，透過「慎獨」義與相關概念前後期的轉變，指出孫慎行之惟學工夫如何從前期不思勉的「誠意慊心」，收攝至可思勉的「學問思辨行」上。慎行前期的工夫思路，是從天道來引導人道，仰賴自身的天然明覺；後期的工夫思路，則轉為由「學問思辨行」之人道確立天道，透過具體的向外實踐，使天道得以凝定，而能真正引導人道。

總結來說，孫慎行思想重視「實」，不使性理落於虛無。然而，他在論述時，所使用的概念意指多與一般認知不同，導致在經典詮釋上往往有創造性的解讀，而易於大眾理解。孫慎行思想雖兼有心學和理學的風格，然從工夫路線的修正，可發現慎行理學的色彩與經世致用的風格更為濃厚，反映明清之際學術轉型的一種面向。

關鍵字

孫慎行 ； 東林 ； 玄晏齋 ； 《困思抄》 ； 《慎獨義》

並列摘要

The purpose of this thesis is to investigate Sun Shen-Xing(1565-1636)’s Confucian thought, based on the text of Kun Si Chao and Shen Du Yi. Hwang Zong-Xi (1610-1695) said in the Ming Ru Xue An, “Sun Shen-Xing epitomized the thought of Donglin School,” which indicated that Sun Shen-Xing’s philosophical thought was significant and representative in the development of Donglin School in late Ming. However, Sun Shen-Xing’s philosophical thought and his writings haven’t been noted and focused on in academic. In view of this, this thesis probes into the origin of Shen-Xing’s problem consciousness and the development of his Confucian thought via document arrangement and textual research.

Therefore, chapter II gives a general overview of the version of Kun Si Chao and Shen Du Yi, and separately introduces Sun Shen-Xing’s writing motions and the process of publication. In chapter III, with the context of Kun Si Chao and Shen-Xing’s former problem consciousness, the author analyzed how Shen-Xing interpreted the conception of “human nature(xing),” “destiny(ming),” and “mind(xin)” under his thinking structure that temperament(qi zhi) and righteousness(li yi) are two sides of a coin. In chapter IV, based on Shen Du Yi, the author focused on the change of Shen-Xing’s explanation of self-discipline(shen du), pointed out that Sun Shen-Xing converged moral Kungfu on “extensive study”, “accurate inquiry”, “careful reflection”, “clear discrimination,” “earnest practice,” making a great effort into the way of human instead of only being guided by the way of heaven.

In summary, Sun Shen-Xing’s philosophical thought is practical, turning metaphysics into daily human relationships, placing a high value on practice. However, as he re-interpreted the text of classics, the signified he used usually differed from common sense, resulting in his alternative concepts hard to read and understand. Despite the fact that Sun Shen-Xing’s philosophical thought was full of the characteristic of both Li School and Xin School, with the passing of time, Shen-Xing’s kungfu theory was more obviously inclined to Li School and for practical use in his later years, which reflects one aspect of the academic transformation from ming dynasty to qing dynasty.

並列關鍵字

Sun Shen-Xing ； Dong Lin ； Xuan Yan Zhai ； Kun Si Chao ； Shen Du Yi

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