【作者】 周春健；

【导师】 周国林；

【作者基本信息】 华中师范大学 ， 历史文献学， 2007， 博士

【摘要】 在四书学史上，元代百年是一个值得特别关注的历史时期。本文主要从元代四书学兴起的历史文化背景、元代四书学官学地位的制度化及其影响、元代四书学的地域分布与学术师承、元代四书学的学派谱系及其特征等方面，对元代四书学进行考察，并对其在学术史上的实际地位作出评价。南儒赵复在蒙古征伐南宋的战争中被俘北上，讲学太极书院，正式开启了四书学在北地的传播。四书学北传对北方传统的章句训诂之学造成了强烈冲击，许衡、刘因等北方大儒开始转向《四书》义理之学的探研。以忽必烈为代表的蒙古统治者，在与汉人、汉文化的广泛接触中，也逐渐意识到儒家学说对于稳固政权的重要性，并最终选择了“以儒治国”的文化政策。尽管这一政策在执行过程中有所反复，四书学的内容却逐渐得以凸显。有元一代四书学，正是在这一历史背景下展开的。四书学非但没有在南宋朱熹时代进入官学领域，反而在“庆元党禁”中遭遇厄运，饱受打击。尽管自南宋理宗以来，四书学逐渐从民间走向官方，并实现了某种程度上的官学化，却始终未以一种国家制度的形式加以认可。元仁宗皇庆、延祜年间恢复科举，在考试科目中正式规定第一场即从《四书》内出题，且只能依据朱熹的章句集注，这便首次在国家制度层面确立了四书学的官学地位。四书学官学地位的制度化对元代学风具有强大的指挥功能，四书学因此在元代社会得到了更大程度的普及。元代国子监和各地乡学等教育机构，也以《四书》及《小学》作为首要习学的教材。四书学官学地位的制度化，还使元代四书学具备了明显的科举化特征，出现了不少专为科考而撰的四书学著作。从四书学的分布格局上考察，元代四书学大致形成了北方地区、江浙行省利江西行省三个学术中心。朱熹生前学术活动最为集中的福建地区四书学变得相对萧条，学术交往较为频繁的湖湘地区，四书学的分布更是极为稀少。这是朱子学在元代传布的新趋向，与元代政治中心的北移直接相关。从四书学者的学术师承上考察，北方四书学中心的形成肇始于江汉赵复，江浙行省和江西行省两个四书学中心，则主要导源于朱熹的高第黄榦。就北方四书学的学派谱系而言，主要形成了以许衡为代表的鲁斋学派、以刘因为代表的静修学派和独树一帜的陈天祥派三派。鲁斋学派对《四书》敬若神明，所论不出朱子之说范围，著作也都明白易晓，却从朱熹完整四书学体系的高度认识到了《小学》与《四书》的学术关联。静修学派则对朱子《四书》持一种分析保留的态度，于《四书集注》所得较鲁斋学派更为精细，在《四书》与《六经》的关系上不同于朱子之说，主张先《六经》而后《四书》，体现出试图扭转宋末元初空疏风气的求实精神。陈天祥不属程朱一派，受金儒王若虚影响甚大，撰《四书辨疑》十五卷，对《四书集注》展开批评，进行补阙，体现出鲜明的北方学统特色。就南方四书学的学派谱系而言，主要形成了以金履祥、许谦为代表的北山学派，以吴澄为代表的草庐学派，以陈栎、胡炳文、倪士毅为代表的新安学派三派。北山学派号称“朱学嫡脉”，在四书学上对朱子极力推尊，同时也富于一定的疑经辨经精神，因此保持了相当的学术活力。但到晚期却局限于传注解经，使朱学走向“在注脚中讨分晓”的末路。草庐学派虽然于朱说之误予以指摘，却认为小疵不害人醇，在四书学道统论上也与朱说相合，学术上的主要贡献则在于和会朱陆二氏之学，使朱学和陆学都获得了生机。新安学派视朱熹为乡邦大儒，以维护朱子之说不失本真为己任，对先前的四书学著作主要做了一种“戾于朱夫子者删而去之”的工作，“宗朱”特色十分鲜明。综言之，元代四书学的总体成就并不算高，却在学术史上占有独特地位：其一，四书学在元代首次实现了官学地位的制度化，学术与权力实现了有效链接，四书学得到了自上而下的最大程度的普及，对中国社会影响深远。其二，元代四书学“和会朱陆”，搭建了从来代理学通往明代心学的桥梁，发挥了继往开来的过渡性作用。更多还原

【Abstract】 On the history of the Si-Shu-Xue, the Yuan dynasty is a period that worthy of our special attention. The dissertation studies the Si-Shu-Xue of the Yuan dynasty from the following aspects: the historical and cultural background of its rising; the systematism and the effect of its official learning position; its geographical distribution and learning succession; its school, pedigree and features. The dissertation also makes objective evaluation of the position of the Si-Shu-Xue of the Yuan dynasty in academic history.Zhaofu, a Confucian in the south China, was captured to the north in the war of Mongolia attacking Southern Song Dynasty. Then he gave lectures in the Tai-Ji-Shu-Yuan (太极书院). It’s the beginning of the propagation of the Si-Shu-Xue in the northern area. The north-forwad propagation of the Si-Shu-Xue gave a heavy pound to the traditional ways of study and interpretation ancient books in the north. Xu Heng, Liu Yin and other Confucians in the north turned to study the argumentation of Si-Shu, combining profundity with virtue. Kublai, the representative of Mongolia rulers, after widely getting in touch with the people and culture of Han ethnic, gradually realized the importance of Confucian’s theory in stabilizing the regime, and he finally chose "administering the country with Confucian" as his cultural policy. Although this policy oscillated during the implementation process, the content of Si-Shu was obvious day by day. The Si-Shu-Xue of the Yuan dynasty developed under this historical background.The Si-Shu-Xue did not enter the official learning area in the Southern Song dynasty at the time when Zhu Xi lived. Reversely, it suffered a lot in the "Qing-Yuan-Dang-Jin" (庆元党禁). Although since Li-Zong (理宗) times of the Southern Song dynasty the Si-Shu-Xue gradually entered official area from popular and realized its systematism of official learning in certain degree, it was not confirmed as a country’s policy from beginning to the end. The Imperial Examination restored during the Yuan-Ren-Zong (元仁宗)’s Huang-Qing (皇庆) and Yan-You (延祐) period. The rule was that the first examination’s question should be chosen from the Si-Shu, and should only be judged by Zhu Xi’s annotations. In this way, the Si-Shu-Xue’s official position was firstly affirmed as the country’s policy. The systematism of the Si-Shu-Xue’s official learning position had a powerful conductive function. Therefore, the Si-Shu-Xue got a wider popularizing in the society of the Yuan dynasty. Imperial college and local schools of Yuan dynasty also took Si-Shu and Xiao-Xue (《小学》) as the most important teaching materials. The systematism of the Si-Shu-Xue’s official learning position also gave Si-Shu-Xue obvious features of Imperial Examination-rization. At this time, many books, which were for the Imperial Examination, appeared.Observing the Si-Shu-Xue of the Yuan dynasty from the geographical distribution, there were mainly three academic centers: northern China, Jiang-Zhe (江苏、浙江) province and Jiangxi province. The Fujian province, where held academic activities most frequently before Zhu Xi’s death, became relatively bleak. Hu-Xiang district, once had a lot of academic associations, became rare active. These were the new trend of the dissemination of Si-Shu-Xue in the Yuan dynasty, which had direct relationship of the north-forward movement of the Yuan dynasty’s politic center. Observing the learning succession of the scholars of the Si-Shu-Xue, the formation of the center of Si-Shu-Xue in the north was credited to Jianghan (江汉) Zhao Fu; And the formation of two Si-Shu-Xue centers in the south, Jiang-Zhe province and Jiang Xi provingce, was credited to Zhu Xi’s best student Huang Gan.As far as the Si-Shu-Xue’s school pedigree in the north, there were mainly three schools: the school of Lu-Zhai (鲁斋学派), taking Xu Heng as representative; the school of Jing-Xiu (静修学派), taking Liu Yin as representative; and the unique one, school of Chen-Tian-Xiang (陈天祥派). The school of Lu-Zhai took Si-Shu as the divinities, what they commented on never beyond Zhu Xi’s words. Their works were easy to understand, but they realized the academic relationship between Xiao-Xue and Si-Shu from the complete system of Zhu Xi’s Si-Shu-Xue. The school of Jing-Xiu took the analytical and reserved attitude to Zhu Xi’s Si-Shu. Compare with the school of Lu-Zhai, they worked more careful and attentive in Si-Shu-Ji-Zhu (《四书集注》). They opposed Zhu Xi’s opinion on the relationship of Si-shu and Liu-Jing (《六经》), and advocated that Liu-Jing should be studied first. Their efforts of trying to reverse the superficial at the time of late Song dynasty and early Yuan dynasty, showed their matter-of-fact spirit. Chen Tianxiang did not belong to the school of Cheng-zhu (程朱学派), and he was deeply affected by Wang Ruoxu, a Jing’s Confucian. Cheng Tianxiang wrote fifteen volumes’ Si-Shu-Bian-Yi (《四书辨疑》) , criticizing and supplementing the Si-Shu-Ji-Zhu, showing the distinctive features of northern academic.As far as the Si-Shu-Xue’s school pedigree in the south, there were also mainly three schools: the school of Bei-Shan (北山学派), taking Jin Luxiang and Xu Xian as representatives; the school of Cao-Lu (草庐学派), taking Wu Cheng as representative; the school of Xin-An (新安学派), taking Chen Li, Hu Bingwen and Ni Shiyi as representatives. The school of Bei-Shan called themselves "the real successors of Zhu Xi’s scholarship", highly praised Zhu Xi’s Si-Shu-Xue. In certain degree, they had the spirit of doubting and analyzing, so they kept much academic vigor. However, in the later period, they were limited to annotating classics, made the Zhu-Xue (朱学) to the dead end of "seeking results from the annotation". The school of Cao-Lu criticized the mistakes of Zhu Xi’s words, but they thought those were only little flews. They also agreed to Zhu Xi’s Dao-Tong-Lun (道统论) of Si-Shu-Xue. What they contributed most was combining the studies of Zhu and Lu, and making Zhu-Xue and Lu-xue obtain the chances of survival. The school of Xin-An treated Zhu Xi as an outstanding Confucian, and they took protecting and keeping authentic of Zhu Xi’s words as their responsibility. They mainly did one job on the former Si-Shu-Xue works, called "deleting those disobeyed Zhu Xi", showing their distinct features of "Zong-Zhu" (宗朱).In conclusion, the total achievement of Si-Shu-Xue in the Yuan dynasty was not high, but it has its unique position in academic history. Firstly, in the Yuan dynasty, Si-Shu-Xue realized systematism of its official learning position for the first time. In this way, learning and authority combined effectively. Si-Shu-Xue was popularized in the widest range from upper class to the lower class; and it produced profound effect to the Chinese society. Secondly, the Si-Shu-Xue of the Yuan dynasty "combined Zhu and Lu’s studies". It played transitional role between Song dynasty’s Li-Xue (理学) and Ming dynasty’s Xin-Xue (心学).更多还原