寓“事功”于“托古改制”之中
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摘要
本文分三部分进行探讨:第一部分扼要地勾画出颜元治国思想的形成背景,展示其思想发展过程中的社会原因。第二部分全面地介绍了颜元治国思想内涵,包括他礼乐治国,兵农合一,井田制,封建分封制,征举制度等治国主张。第三部分评说颜元的治国思想,指出了其托古改制治国思想中贯彻的事功理念,并进一步分析其事功理念与西方功利主义的不同,及颜元治国思想对于后世的影响。
Yan Yuan (1635-1704), a famous thinker of Qing Dynasty. He was in the age that regarded Neo-Confucianism as official knowledge. The knowledge of internal saints was prosperous, scholars talked of inwardness and ignored benefit. However, the entire feudal system was moving toward a recession. So Yan Yuan attempted to reconstruct the system of unifying internal saints and external kingcraft. He formed his own idea of utilitarianism by absorbing the criticism of the thought of the predecessors. Yan Yuan carried out this idea of utilitarianism through his thought of governmental ideology namely reforming the institution by returning to the acients This article introduced the thought of governmental ideology in three parts:
The first part introduces the backgrounds of yayuan governmental ideology. At the time of Mng and Qing Dynasties, the knowledge system of Confucianism advocated in song and ming dynasties was doubted by minority for the political and martial factors, but sophists who went through dynastic cycle began to rethink it profoundly. While the idea about empty inwardness was criticized, sophists preferred to concern about utility. Yanyuan was not educated by traditional Confucianism in his hate teens, but he experienced the dying course of Ming Dynasties and pursued peace which was his learning motivity. When he was nineteen, yayuan educated by Jiazhen accepted orthodox feudal ideology gradually to pursue elder sage’s ideology. In this period, Yanyuan came through“Song Hou Chan Luo”, his tough life promoted him to concern about the people’s livehood. At the same time, he came into contact with lots of classics, and he realized that the truly feudal personages not only sought for the perfect of their moral, but also concerned society and took some kind of social responsibility. Since then, Yanyuan gave up imperial examination. At the course of studying Confucianism, Yanyuan started to doubt about it. When he was 35, he sorted out Cheng zhu Confucianism from orthodox ideas and thought it as falsehood. He believed Zhou kong Confucianism was the truly orthodox ideas. As a supporter of Confucianism, Yanyuan criticized Songming Confucianism drasticly and rethought it. At this process, he searched methods of manage state affairs and shaped his own ideology which emphasized utility and aimed to rich nation and strong army. He used redintegration slogan to set up his utilitarian theory which saw“san shi san wu”as its theory core.
The content of the second part is about the connotation of the governance thought of Yan Yuan.
Firstly, Yan Yuan maintain that the governance must has the beauty of art, so he contend to resume the system of Zhou Dynasty. He thought that we could get the social stability from the governance of Liyue. Yan Yuan stressed that from the principal of Li, the people can make their feel become calm, and the state can reach harmony by the calm of people.
Secondly, Yan Yuan contend the governance must has moral as well as violence, and the separation of agriculture and army is an important reason to the unrest of the country from Tang Dynasty. He argue that the army and farmer is one thing, by this way the people can be warriors in the war, and they can always be neighbors in most times. By the same time, the General is the officer during most times, so the people can like to subject to him. And, the farmer and the warrior being the same person can reduce country military spending, and can also defend to the General has his own army; an the power of army belonging to the centor is benefit to the country.
Thirdly, Yan Yuan hold the thought of the system of Jingtian. He maintain the we can resorve the problem of the Richer and the Poor by resuming the average allocation of land. He thought this mold of land is benefit to improve active labor, and improve the development of economic.
Forthly, beween the discussion of County system and Feudal system, Yan Yuan contend the Packet feudal system. Yan Yuan maintain that change the County system to Packet system in the stability of Centralized system. He want to strengthen local power from this change. By this way, the central power and the local power to control each other, and to defend the bad results of Autocracy.
Fifthly, Yan Yuan maintain the important of talent for the country. On the respect of the personnel training, he argue that the purpose must to help the person to be a man who has really capacity and knowledge. He contend to resume the system of school in the ancient, and the purpose is to cultivate talent who can govern the country. On the aspect of personnel selection, Yan Yuan opposed traditional system of Keju, and he maintain the system of recommendation. Different from the recommendation system in Han Dynasty, Yan Yuan contend the bottom-up recommendation, and maintain the implementation of Accountability. Yan Yuan contend that only through this way can they cultivate the talent who can govern the country.
The third part comment on Yan Yuan’s governmental ideology.There are strong repristination in Yan Yuan’s governmental ideology.This is determined by Yan Yuan's own knowledge system. Throughout the idea of reforming the institution by returning to the acients by Yan Yuan are the idea of utilitarianism and utility. His idea of utilitarianism was different from western utilitarianism and had its own characteristics. This thought of governmental ideology throughout which was the idea of utilitarianism had a profound impact on the thought of the afterworld.
Yan Yuan (1635-1704), a famous thinker of Qing Dynasty. He was in the age that regarded Neo-Confucianism as official knowledge. The knowledge of internal saints was prosperous, scholars talked of inwardness and ignored benefit. However, the entire feudal system was moving toward a recession. So Yan Yuan attempted to reconstruct the system of unifying internal saints and external kingcraft. He formed his own idea of utilitarianism by absorbing the criticism of the thought of the predecessors. Yan Yuan carried out this idea of utilitarianism through his thought of governmental ideology namely reforming the institution by returning to the acients This article introduced the thought of governmental ideology in three parts:
The first part introduces the backgrounds of yayuan governmental ideology. At the time of Mng and Qing Dynasties, the knowledge system of Confucianism advocated in song and ming dynasties was doubted by minority for the political and martial factors, but sophists who went through dynastic cycle began to rethink it profoundly. While the idea about empty inwardness was criticized, sophists preferred to concern about utility. Yanyuan was not educated by traditional Confucianism in his hate teens, but he experienced the dying course of Ming Dynasties and pursued peace which was his learning motivity. When he was nineteen, yayuan educated by Jiazhen accepted orthodox feudal ideology gradually to pursue elder sage’s ideology. In this period, Yanyuan came through“Song Hou Chan Luo”, his tough life promoted him to concern about the people’s livehood. At the same time, he came into contact with lots of classics, and he realized that the truly feudal personages not only sought for the perfect of their moral, but also concerned society and took some kind of social responsibility. Since then, Yanyuan gave up imperial examination. At the course of studying Confucianism, Yanyuan started to doubt about it. When he was 35, he sorted out Cheng zhu Confucianism from orthodox ideas and thought it as falsehood. He believed Zhou kong Confucianism was the truly orthodox ideas. As a supporter of Confucianism, Yanyuan criticized Songming Confucianism drasticly and rethought it. At this process, he searched methods of manage state affairs and shaped his own ideology which emphasized utility and aimed to rich nation and strong army. He used redintegration slogan to set up his utilitarian theory which saw“san shi san wu”as its theory core.
The content of the second part is about the connotation of the governance thought of Yan Yuan.
Firstly, Yan Yuan maintain that the governance must has the beauty of art, so he contend to resume the system of Zhou Dynasty. He thought that we could get the social stability from the governance of Liyue. Yan Yuan stressed that from the principal of Li, the people can make their feel become calm, and the state can reach harmony by the calm of people.
Secondly, Yan Yuan contend the governance must has moral as well as violence, and the separation of agriculture and army is an important reason to the unrest of the country from Tang Dynasty. He argue that the army and farmer is one thing, by this way the people can be warriors in the war, and they can always be neighbors in most times. By the same time, the General is the officer during most times, so the people can like to subject to him. And, the farmer and the warrior being the same person can reduce country military spending, and can also defend to the General has his own army; an the power of army belonging to the centor is benefit to the country.
Thirdly, Yan Yuan hold the thought of the system of Jingtian. He maintain the we can resorve the problem of the Richer and the Poor by resuming the average allocation of land. He thought this mold of land is benefit to improve active labor, and improve the development of economic.
Forthly, beween the discussion of County system and Feudal system, Yan Yuan contend the Packet feudal system. Yan Yuan maintain that change the County system to Packet system in the stability of Centralized system. He want to strengthen local power from this change. By this way, the central power and the local power to control each other, and to defend the bad results of Autocracy.
Fifthly, Yan Yuan maintain the important of talent for the country. On the respect of the personnel training, he argue that the purpose must to help the person to be a man who has really capacity and knowledge. He contend to resume the system of school in the ancient, and the purpose is to cultivate talent who can govern the country. On the aspect of personnel selection, Yan Yuan opposed traditional system of Keju, and he maintain the system of recommendation. Different from the recommendation system in Han Dynasty, Yan Yuan contend the bottom-up recommendation, and maintain the implementation of Accountability. Yan Yuan contend that only through this way can they cultivate the talent who can govern the country.
The third part comment on Yan Yuan’s governmental ideology.There are strong repristination in Yan Yuan’s governmental ideology.This is determined by Yan Yuan's own knowledge system. Throughout the idea of reforming the institution by returning to the acients by Yan Yuan are the idea of utilitarianism and utility. His idea of utilitarianism was different from western utilitarianism and had its own characteristics. This thought of governmental ideology throughout which was the idea of utilitarianism had a profound impact on the thought of the afterworld.
引文
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2〔清〕颜元:《颜元集》,中华书局出版,1986年版,第712页
3〔清〕颜元:《颜元集》,中华书局出版,1986年版,第397页
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2〔清〕颜元:《颜元集》,中华书局出版,1986年版,第725页
3〔清〕颜元:《颜元集》,中华书局出版,1986年版,第460页
4〔清〕颜元:《颜元集》,中华书局出版,1986年版,第730-733页
5〔清〕颜元:《颜元集》,中华书局出版,1986年版,第252页
6〔清〕颜元:《颜元集》,中华书局出版,1986年版,第478页
1〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第111页
2〔清〕颜元:《颜元集》,中华书局出版,1986年版,第763页
3〔清〕颜元:《颜元集》,中华书局出版,1986年版,第516页
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1〔清〕颜元:《颜元集》,中华书局出版,1986年版,669页。
2〔清〕颜元:《颜元集》,中华书局出版,1986年版,669页。
3〔清〕颜元:《四存编》之《存学编》,古籍出版社出版,1957年版,第120页
4〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第115页
1〔清〕颜元:《颜元集》,中华书局出版,1986年版,第108页
2〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第116页
3〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第116页
1王春阳:《颜李学的形成与传播研究》,华中师范大学,2008年,第17页
2〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第111页
1〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第112页
2〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第112页
3〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第121页
4王春阳:《颜李学的形成与传播研究》,华中师范大学,2008年,第115页
1〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第122页
2〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第121页
3〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第120页
4〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第120页
1朱义禄:《颜元李塨评传》,南京大学出版社,2006年版,第219页
2〔清〕颜元:《颜元集》,中华书局出版,1986年版,第512页
3〔清〕颜元:《颜元集》,中华书局出版,1986年版,第690页
4〔清〕颜元:《颜元集》,中华书局出版,1986年版,第690页
5〔清〕颜元:《颜元集》,中华书局出版,1986年版,第685页
1〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第118页
2〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第118页
3赖文华:《颜元复古思想初探》下,哲学与文化期刊,1996年版,第1635页
1王茂、蒋国保、余秉颐、陶清:《清代哲学》,安徽人民出版社,1992年版,第295页
2〔清〕颜元:《颜元集》,中华书局出版,1986年版,第104页
3〔清〕颜元:《颜元集》,中华书局出版,1986年版,第262页
4〔清〕颜元:《颜元集》,中华书局出版,1986年版,第194页
5〔清〕颜元:《颜元集》,中华书局出版,1986年版,第108页
1〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第119页
2〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第124页
1〔清〕颜元:《四存编》之《存治编》,古籍出版社出版,1957年版,第125页
2〔清〕颜元:《颜元集》,中华书局出版,1986年版,第629页
1〔清〕颜元:《颜元集》,中华书局出版,1986年版,第450页
2〔清〕颜元:《颜元集》,中华书局出版,1986年版,第453页
3〔清〕颜元:《颜元集》,中华书局出版,1986年版,第541页
1〔清〕颜元撰:《颜习斋先生四书正误》,上海古籍出版社,1996年版,第30页
2〔清〕颜元撰:《颜习斋先生四书正误》,上海古籍出版社,1996年版,第30页
1〔清〕颜元:《颜元集》,中华书局出版,1986年版,第630页
2刘静:《颜元的功利主义思想探析》,湖南师范大学,2006年,第40页
1刘静:《颜元的功利主义思想探析》,湖南师范大学,2006年,第40页
2〔清〕颜元:《颜元集》,中华书局出版,1986年版,第696页
3刘静:《颜元的功利主义思想探析》,湖南师范大学,2006年,第42页
1梁启超:《中国近三百年学术史》,东方出版社,2004年版,第220页
2《梁启超论清学史二种》转自朱义禄《颜元李塨评传》南京大学出版,2006年,第322页
3梁启超:《颜李学派与现代教育思潮》,《饮冰室文集》卷四十一,中华书局出版,1936年版,第120页
1、颜元:《四存编》,古籍出版社出版,1957年
2、王茂、蒋国保、余秉颐、陶清:《清代哲学》,安徽人民出版社,1992年
3、曹德本:《中国政治思想史》,普通高等教育出版社,1998年
4、〔清〕颜元:《颜元集》,中华书局出版,1986年
5、〔清〕颜元:《四存编》,古籍出版社出版,1957年
6、徐世昌:《大清畿铺先哲传》,北京古籍出版社,1993年
7、李泽厚:《中国古代思想史论》,天津社会科学,2004年
8、朱义禄:《颜元李塨评传》,南京大学出版社,2006年
9、郭霭春:《颜习斋学谱》,商务印书馆,1957年
10、杨培之:《颜习斋与李恕谷》湖北人民出版社,1956年
11、梁启超:《中国近三百年学术史》,东方出版社,2004年版
12、刘静:《颜元的功利主义思想探析》,湖南师范大学,2006年
13、甄金辉:《李塨对颜元思想的继承与发展》,河北大学,2006年
14、王春阳:《颜李学的形成与传播研究》,华中师范大学,2008年
15、邢靖懿:《中国传统义利观与颜元的功利之学》,《河北学刊》,2007年3月
16、李世宏:《重温颜元:追求“实学”教育》,《上海教育》2006年第22期
17、张丽芳的《颜元“利济苍生”思想对青年人才观的现代意义》,《黑龙江科技信息》,2007年第18期
18、檀慧玲:《论颜元的人才观》,《河北师范学院学报》,2004年6月
19、李永贤:《颜元的人才思想及实践》,《河北师范大学学报》2004年6月
20、赖文华:《颜元复古思想初探》,哲学与文化期刊,1996年
21、赵宗正:《论颜元的政治思想》,《辽宁大学学报》,1980年4月
22、马序:《论颜元的社会政治思想》,《河北学刊》,1988年2月
23、盛邦和:《论颜元的新价值观》,《河北学刊》,1997年2月
24、张传燧:《颜元现象的三维透视》,《河北师范大学学报》,2005年11月
25、孙国珍:《谈程朱理学中的人性论问题》,《内蒙古师大学报》,1983年
26、王云玺、王彦秋:《中国传统功利主义刍议》,《铁道师院学报》,1996年6月
27、陈山榜:《颜元学术思想研究中的几个误区》,《沈阳师范大学学报》,2005年6月
28、马序:《论颜元的社会政治思想》,《河北学刊》,1988年2月
29、黄楚文:《论教育思想的成因》,《社会科学辑刊》,2009年1月
30、杨静、段作章:《“主动习行”与“从做中学”——颜元与杜威教育思想比较研究》,《河北师范大学学报》,2007年9月
31、邬春芹:《颜元与卢梭教育思想比较研究》,《河北师范大学学报》,2007年2月
32、陈林:《颜元的实用思想初探》,《江苏大学学报》,1989年3月
33、陈居渊:《略论晚清学术界的尊颜与反颜之争》,《河北学刊》,1997年