唐宋變革後,士人成為政治參與的主力,士人因思維模式的不同,影響他如何看待這個世界、如何處理問題。本文認為透過研究司馬光的思維模式,以及展現在「為學」和「處世」兩個層面的爭論,是適合的例證。在「理在氣先」論述的影響下,司馬光採取「別異」理解看待萬物,認為「理」體現著「中」之性,「具體事物」中唯有具「中和」之性者符應於「道」,他習於在相異事物中找尋符合理想者,此一習慣基於「事」有常規方能行之。司馬光認為聖人體道,而後制禮樂刑政以規範人事,禮樂刑政作為納「變」以體「常」的重要工具,具體法制制定後,便不應隨意變更。相關思考展現在「如何變革」和「如何取利」等議題之上。在此理解下,在「如何變革」的議題,司馬光主張朝廷採取「被動」角色;在「如何取利」的規劃,司馬光強調採取「節制」的財政策略。故他在面對熙寧變法,提倡朝廷不應主導政經分配,影響仕紳階層原本具有的政經優勢。
After the Tang-Song transformation (唐宋變革), the intellectuals became the leading roles in politics, and they thought and dealed with the problems by the mode of thought. The mode of thought originated from explaining the relation between Li (the Great Rule) and Qi (vital energy). Sima Guang was used to thinking by the formula of "top-down" and distinguishing. When talking about issues like "how to change" and "how to gain benefit," they discoursed by the mode of thought. The policies of finance were effected by these opinions of Sima Guang. Sima Guang claimed that the Court has to be a passive role for the issue to reform and adopts temperate financial policy for the issue to gain benefit. Therefore, he opposed that the Court leads the distribution of political and economic resources in Xi-Ning Reform.
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