| Abstract: | 本計劃擬研究船山的孟學詮釋，吾人鎖定在《?孟子大全?》上，?由是，此書之作，是針對程朱之學而?，因為《四書大全》，自從明代編成以?，做為科舉考試必?之書，而主要內容是以程朱學為綱?。而船山?此書，一方面有自己的詮釋進?，如「乾坤並建」、「?端一致」、「性日生日成」等；一方面也有自己的關懷之處，?如怕孟子的詮釋，?為佛?的詮釋，故於《孟子．盡心篇》談?知之處，亦懷疑非孟子本人的作品，而是孟子學生的作品，乃因陽明的?知?近禪而有的懷疑；一方面也是因為「?知、?能」之??於《?傳》的「乾以?知，坤以簡能」之?，故?能只言?知而無?能。而面對朱子學，一方面接受其形式架構，如心、性、情、才、?氣等定義，然於內容處卻?全然接受，故於《?孟子大全?》處，常看到船山批評程朱、甚至程朱弟子等人的注疏。?由在於其認為程朱雖極?去闢佛?，如程朱以本心、本天之判儒佛，則船山稱贊之；然而程朱學的建構，一方面也受?佛?的影響所致，故船山認為，程朱對於孟學的詮釋，常有「陽儒陰釋」之?弊。如於功?、欲、巧、霸業、富貴等，?一味的排斥之，有?於佛?詮釋的可能，故船山一方面試圖回到孟子自身的精神，而修正程朱的孟學詮釋，另一方面以其「乾坤並建」的?學觀點解《孟》，此亦是《?孟子大全?》一書中船山的主要企圖與嘗試。
This project seeks to study the interpretation of Mencius by Chuan-shan. This paper chooses the subject of Du Meng Zi Da Quan Shuo because the book focuses on the Cheng-Zhu studies. Si Shu Da Quan had become a book necessary for the civil service examinations since its compilation in the Ming Dynasty, and the primary content was based on Cheng-Zhu studies. As Wang Chuan-shan read this book, he had his own interpretive path, such as common construction of heaven and earth, consistency in both ends, and completion of character at birth, and on the other hand he had his own concerns, such as being afraid that Mencius interpretations would become Buddhism-Daoism interpretations. Thus, regarding the conscience discussion of Mencius, he also doubted that it was not written by Mencius but was written by students of Mencius, and this was because of doubt over Yangming’s views on the conscience as being close to Chan. On the other hand, it is because the discussion on conscience is similar to the ease of Qian to know and the ease of Kun in ability in the I Chuan. In facing the study of Zhu Zi, on one hand it accepts the formal structure, such as definitions of heart character and emotional talent, and principle and Qi, but it does not fully accept the content. Thus, in Du Meng Zi Da Quan Shuo, we can frequently see where Wang criticizes Cheng-Zhu, or even the students of Cheng-Zhu. The reason is that he believed that although Cheng-Zhu worked hard to promote Buddhism-Daoism, or Cheng Zi’s distinction between original heart and original heaven, which was praised by Wang. However, construction of Cheng-Zhu studies, on one hand it was affected by Buddhism-Daoism, so Wang believed that Cheng-Zhu’s interpretation of Mencius studies were often clearly Confucian and latently Buddhist. If issues such as utilitarianism, desire, technique, hegemon, and wealth are simply rejected, it seems more similar to Buddhism-Daoism interpretation, so Wang attempted to return to Mencius’s own spirit, and modify the Mencian interpretations by Cheng-Zhu, while using the I-Ching study’s construction of heaven and earth perspective to explain Mencius, and this is also the primary attempt and purpose of Wang in the book Du Meng Zi Da Quan Shuo. |
