薛瑄的主敬工夫論

薛瑄（1389—1464）為明初大儒，乃明代繼承程朱一脈的代表人物，亦為河東學派創始者。薛瑄雖不興著述，然其試圖彌合程朱學說間隙，重視身心體驗，篤志力行等主張，為薛瑄之學極為特出之處，此點由其對於工夫修養之相關論點可明顯看出。故本文特別著眼薛瑄之修養工夫，試圖將其重體驗、實踐之特色完整呈顯，並探討薛瑄本身因確切實踐工夫，而於整體人格所呈現之氣象，以說明其學影響與價值所在。第二章關注薛瑄背景研究，概述其生平時代背景，以及梳理薛瑄從祀相關奏疏。薛瑄之從祀議題延續百年，本文認為其能從祀孔廟除固有政治等外緣因素，關鍵仍在於其光明正大之人格氣象，而此正是薛瑄能篤行其主敬工夫之效驗。第三章探究薛瑄之修養工夫，以「主敬」總括薛瑄之工夫論，並以「居敬以立本，窮理以達用」為主要進路。本文特別舉出「默識心通」作為薛瑄工夫論中最具特色之處，「默識」將「居敬」與「窮理」兩工夫完好整合，進而歸納整合，致使身心轉換，並加上時間因素，使「心通」更具體可達。一旦心通，通常會進入一特殊冥契境界（「誠」），此亦為薛瑄工夫與實踐之間的重要橋樑。薛瑄之學可謂藉由「主敬」工夫復人之天然本性，一朝豁然貫通已至於誠，更加凸顯「人」此主體需主動施行，不斷做工夫，以推及萬事萬物之面向。第四章關注薛瑄之學的影響，主要以明代中葉的河東後學呂柟（1479－1542）為對象，呂柟學說可視為薛瑄試圖彌合程朱間隙的進一步發展。最終將關注重點聚焦於薛瑄的「人格氣象」，本文認為薛瑄對後世造成的影響，除重視體驗與實踐，更具影響力之處乃在其鮮明人格氣象。本文將聖賢（中行）以下氣質分為狂、狷二類，薛瑄乃「中行偏狷」，陽明則屬「中行偏狂」之人格氣象。而明代中晚期亦隱然呈現陽明學者多「狂者氣象」，程朱一脈學者多「狷者氣象」的現象。

關鍵字

薛瑄；工夫論；主敬；從祀；人格氣象

並列摘要

As a significant scholar of the early Ming dynasty, Xue xuan（1389—1464） is the representative figure of the Chengzhu School and the initiator of the Hedong School. Although Xue xuan does not write many books, the efforts he makes on bridging the gap between Chengzhu School, emphasizing the mind-body experience and stressing the importance of implementing resolution and putting it into practice are what make him exceptional. These features can be seen in his cultivation theory. In this manner, this thesis focuses on Xue xuan’s cultivation theory, attempting to show its feature of emphasizing the actual practice and experience, meanwhile discussing how Xue himself possesses upright personality by fulfilling the practice of cultivation to present the influence and value of Xue’s theory. The second chapter concentrates on Xue xuan’s background. This chapter introduces the background of Xue’s life and organizes Xue’s the process of enshrining in the Confucius temple concerning worship. Xue’s enshrining issue has been discussed for hundreds of years. This thesis considers that Xue’s being enshrined in the Confucius temple does not only involve political factors, but Xue’s outstandingly upright personality. This is why Xue can carry out his belief of keeping one’s mind in “Zhujing”. The third chapter explores Xue xuan’s cultivation theory, generalizing his cultivation theory with the concept“Zhujing,” taking this as the basis and aiming to bring it to realization. This chapter especially indicates that the tacit intelligent correspondence and spiritual resonance is the most distinctive cultivation method in Xue’s theory. This method integrates both Zhujing and probing into principles methods. The tacit intelligent correspondence motivates the transmutation between mind and body, making spiritual resonance applicable by adding the time factor. Once spiritual resonance has been realized, one usually undergoes mystical experiences, and this is the main bridge between Xue’s cultivation theory and practice. Xue’stheory attempts to regain one’s human nature by applying the Zhujing method.Meanwhile, it also highlights the subjectivity of human beings which should take theinitiative in cultivation. The fourth chapter examines the influence of Xue xuan’s theory and takes later Hedong scholar Lu nan（1479－1542）, who tries to bridge the gap between Chengzhu School, as the study object. Lastly, this chapter will put the focus on Xue’s personality. This thesis considers that Xue xuan’s influence does not merely because of the emphasis on practice but his unique personality. Thus, this chapter divides people who is inferior to saints into two categories—the unrestrained and overcautious types. Xue belongs to the medium but a little overcautious type, and Yang ming belongs to the medium but a little unrestrained type of personality. In the mid and late Ming period, the Yangming School scholars mostly carry the unrestrained character and the Chengzhu School scholars carry the overcautious character.