「變更天下之弊法，以趨先王之意」—王安石「士論」之承繼淵源與轉化

本文嘗試以王安石之士論為觀察核心，透過《臨川先生文集》之梳理，指出王安石士論之內涵與特色。王安石之士論，乃是架構於慕古、復古之理念下，其復古理念，以對象而言則為二帝三王、孔子、孟子，其內涵又以孟子、韓愈之道統譜系為基礎，立足於周制、《周官》，以企圖上復唐虞夏商之治。此種復古理念，王安石將其具體落實於新政之中，而其士論則在「寓復古理念於新政」下，逐一建構完成。王安石士論之建構，其當務之急，在於培士以知曉先王之法、先王之意，而後使其能厲行新政，並使其具備「內聖（道德）外王（度數）」合一之理想特質，並以「專學」為學習目標，而務去「雜學」，同時又須兼習文武，使士人不只重視文事而鄙視武備。此外，王安石更重視養士，其中包含道德之涵養，與制祿奉養兩層面，前者為先秦儒家之通義，後者欲使士人能夠自養而後能養其廉恥，遂能免於貪鄙之行為。至於王安石士論主張之承繼淵源而言，「變更天下之弊法，以趨先王之意」一項乃承繼孟子法先王之概念，至於「內聖（道德）外王（度數）」合一之論述，則是揉合孟子、荀子而來。

關鍵字

王荊公；士論；荀子；孟子；周官

並列摘要

The present study aims to discuss Wang, An-shi's viewpoints of intellectuals. By reviewing Wang's works, Wang's viewpoints about ”intellectuals” can be summarized as below:1. Wang thought that the existence of ”intellectuals” is to ensure national policies can be implemented thoroughly from top level to bottom level. Therefore, Wang contended that a nation grows wealthy and strong only after structures and polices are reformed. Those structural and policy reforms not only require ”intellectuals” to support but also require them to be executors.2. Wang contended that, in intellectuals' process in pursuit of studies, the cultivation of their identification with a nation's new structures and policies should be especially emphasized. Besides, it is essential to have them understand and realize that beneath those new structures and polices is an extremely deep meaning. The purpose of doing so is to have them implement those new structures and polices and further to advocate for their nation out of true heart after they formally become governmental officials.3. Wang considered ”intellectuals” to be not so upright and honest. Thus, after ”intellectuals” become governmental officials, they must be paid by grade so that they and their families have sufficient income to live on. Otherwise, ”intellectuals” will try every possible way to get a second job. Consequently, they will disregard the important responsibility of carrying out the nation's new structures and policies.