胡瑗尚書學之探究

宋代學術以義理為大宗，而理學之發首推三先生。歐陽脩嘗曰：「師道廢久矣，自景祐，明道以來，學者有師，惟（胡緩）先生暨泰山孫明復、石守道三人，而先生之徒最盛。」此即所謂理學三先生者，而胡瑗實開其先河。胡氏學術以《易經》，《尚書》為主，而彼《尚書》之學今唯存其《洪範口義》。胡瑗解經，每就經典彼此相關之義，互為註釋，以經解經，通為一氣，故而其解《尚書．洪範》之義，多引《易經》為說；蓋《易經》之與〈洪範篇〉，自來即多謂同出於河圖、洛書故也。然胡緩瑗解〈洪範〉，不用漢儒天錫神授，五行生剋，休咎徵應之說，一主於人事民生立言，且不墨守前儒成見，每每自出新義，開一代之風氣，實為有宋一代經學、理學之巨擘與先導。是以黃宗羲著《宋元學案》，以胡瑗〈安定學案〉為第一案，徇有識也。

關鍵字

胡瑗；安定；宋明理學；尚書學；洪範

並列摘要

Philosophical studies were the main subject of Sung scholarship, and Hu Yuan was the most influential one among the pioneers dubbed as ‘Three Masters’ (the other two were Sun Fu and Shih Jieh) because he had most students at court. Hu Yuan majored in Yih-Ching (Book of Changes) and Shang-Shu (Book of History). In his only one commentary left behind on Hung-fan, Hu Yuan often used the textual sources from Yih-Ching for interpretation, taking these two classics cross-referable. Although that might be an expression of the conception that they came from the same origin, he did not follow the Han intellectuals’ way to understand those terms in Hung-fan by Heavenly Providence, Yin-yang Wu-sing, and Correspondence between Man and Heaven, etc. He treated them instead as the functional results of human action and moral practice. His creativity in interpretation was meaningful and decisive. No wonder he was recorded as the number one in Huang Tsung-hsi’s Sung-Yuan Hsiueh-an (Anthology and Critical Accounts of the Neo-Confucianists in Sung and Yuan Dynasties).