【作者】 邓洪波；

【导师】 朱汉民；

【作者基本信息】 湖南大学 ， 专门史， 2007， 博士

【摘要】 书院是中国士人围绕着书,开展包括藏书、读书、教书、讲书、修书、著书、刻书等各种活动,进行文化积累、研究、创造与传播的文化教育组织。在其千余年的发展史上,明代有着承前启后的重要地位。全国15个省,各省皆有书院,且总量在2000所以上,超过前此唐宋以来历代书院的总和,可谓前所未有的繁荣。明代书院因与王、湛之学的结合而大盛,王门后学乘学术与书院一体辉煌之势,结成诸多学派,不仅涉足地方文化建设,在民间规范百姓,移风易俗,使书院具有了平民化特色,而且以同志相尚,品评人物,讽议朝政,使书院又具有了社团化、政治性倾向。而书院如此之盛势与特色,皆与讲会有关。讲会源于书院教学,经王、湛及其后学倡导、推广之后,而又每出于书院之外。当年的情形是,联友共学,随地举会,随缘结会,甚至会如家常茶饭,无地不有,无岁不举。但我们并不因此而认为,“书院”、“讲会”是并行而互不相属的关系,且从会无定所的无奈中,揭示出随地举会,归之书院的讲会的发展趋势,并试图复原“书院讲会”的真实场景,重构明代书院的历史谱系。通过实证和统计分析,我们揭示出会讲活动的组织因素,以及讲会和会讲的训释互通现象,因而主张取广义,而用“讲会”一词来泛指书院所举、所组之会。明代书院讲会,依据其讲学所涉学术程度的深浅,大体上可以分成学术型、教学型、教化型等三种类型,它们大致指向学人、学生、平民等三种不同的人群,是书院创造、传播、普及文化功能在明代的一种具体体现。虽然学术型、教化型讲会的称谓是首次提出,但其所涉内容、成就及贡献,已经被学术界认同。而书院教学之会因为讲求“科举之学”,却历来遭人鄙视。其实举业、圣学原非两事,要经营好“科举之学”并非易事,本文所引三十余部著作书目所构建的应试科举的知识体系,实际上也已涵盖当年传统知识体系的主要内容,成功的“科举之学”是中华传统文化得以传承不息的重要保证。分布全国各地的八十余个书院之会,是我们构建书院讲会最重要的基础。受各自面对的问题及其应对之策不同,各自原有的民俗、士气、学风不同,各主讲者风格、人品、学术水平不同等等因素的影响,各地各书院讲会自成品味,各有区别,久而成习,积淀成为地方性文化特色。需要指出的是,这种地方性可以通过轮流主会、联属大会、远程约会等,即所谓“联讲会,立书院,相望于远近”的形式而不断放大,由乡而县,由县而府,甚至由府而省,跨府联省,形成虽大小不一但却日渐扩大的讲会会圈或书院网络。讲会会圈与书院网络的扩大过程,就是地方文化在交相影响下日渐交融趋同的过程,其结果势必形成文化的同质性。由联讲会,立书院而导生的同质性,具有多种文化取向。其与学术结合,既可以形成王学讲会的百年盛局,也可以造就晚明讲学尊朱辟王的天下东林之大势。若以同志相尚、同气相求、同声相应,则由讲会而社团也就在情理之中。因此,我们提出了社团书院的概念。天下东林讲学书院,是一个由讲会而社团,且被泛政治化的典型。讲学而议政是团社书院最显著的特征,它也因此触犯专制政治,招致明季三毁书院的劫难。总之,以讲为学,以会为学是明代书院讲会的特点。讲会既是一种学术组织、学术团体,又是书院固有的学术讨论、会同讲学、学术聚会等会讲活动。从某种意义上讲,讲会和书院之间的关系从组织形式上看是并行而各自独立的。但实际上,由于“讲学”这一共同事业,“会讲”这一共用的讲学形式等等原因,书院和讲会两者往往是连体共存,以“立书院,联讲会,相望于远近”为其生存状态。讲会和书院的结合,是王、湛及其后学寻求学术自由的明智选择,也寄托着社团书院的讲学精神,乃至政治意愿,理应引起人们的注意。更多还原

【Abstract】 Academies are cultural and educational organizations where Chinese intellectuals carry out activities such as cultural accumulation, research, creation and dissemination around books including book storing, reading, teaching, interpreting, compiling, writing, engraving, etc.. In their development over one thousand years, the Ming Dynasty holds a very important position as a connecting role. Among the 15 provinces in the dynasty, every one has academies and the total number has exceeded 2000, surpassing the summation of those in Tang and Song dynasties put together, which means an unpreceding prosperity. Ming academies thrive with combination of learnings of Wang Yangming and Zhan Ruoshui. Wang’s disciples form many schools as learning and academies integrate with each other. They not only set foot in local cultural construction to bring civilian features to academies by means of behaving the folks, transforming social traditions, but also bring corporative and political tendencies to academies by way of uniting scholars of common interests, commenting people and politics. And both have something to do with lecturing in academies (shuyuan jianghui).Lecturing originates with academy teaching, but goes beyond it after Wang-Zhan and their disciples advocate and disseminate it. Situations at that time often go as follows: scholars of common interests unite to study together, hold panels or seminars wherever or whenever it’s possible. Every year such panels or seminars take place all over the country. However, they do not mean that academies and lecturing are parallels that have no subordinate relations. We’ll first of all try to reveal the developing tendency of "lecturing that happens in every possible place but finally ascribing to academies", and then to restitute the real situation of academy lecturing, thus reconstructing the historical genealogy of the Ming academies.Through demonstrations and data analyses, we find out the organizational elements of lecturing activities, and the phenomenon that lecturing(huijiang) just means panels(jianghui). Therefore, we prefer the broad sense of this word, which refers generally to lectures, panels or seminars held by academies, or academic associations organized by them. Lecturing in Ming Dynasty can be categorized by and large into academic, teaching, moralistic ones according to the different degrees with learning, which refer respectively to the three different groups of scholars, students and civilians. Thus it embodies the function for academies to create, disseminate and generalize culture. Although it’s the first time to name the terms of academic lecturing and moralistic lecturing, the contents, achievements and contributions concerned have already been recognized. And the teaching lecturing has been looked down upon because of its association with the Imperial Examinations. In fact, the Examinations and Confucianism are not two completely different things. It’s quite hard to do well in the Imperial Examinations. The architectonic system of the Examinations constructed by the more than 30 books that this dissertation cites from has actually covered the main contents of the traditional architectonic system of that time. Success in Imperial Examinations is an important guarantee that the Chinese traditional culture can pass over.The lecturing in over 80 academies distributed in the country is the foundations for us to construct academy lecturing. Subjected to factors such as different problems and Countermeasures, different customs, morale, atmosphere of study, different styles, personalities and academic levels of main lecturers, etc., each academy has its own local and cultural features. What needs to be pointed out is that this localization can expand ceaselessly through such forms as holding lecturings by turns, collaboration or distant arrangements, that is, the forms of "linking lecturings, establishing academies and associating far and near," by passing from villages to counties, from counties to shires, from shires to provinces, or even trans- provinces. They have become lecturing circles and academy networks with various sizes that keep extending. Their expanding process is also the one that local cultures keep integrating and homogenizing, which will necessarily become identical with one another.The homogenization that comes from "linking lecturings and establishing academies" has various cultural tendencies. When it is combined with academics, it brings about both the one hundred years’ prosperity of Wang Learning, and the Donglin Academy’s general trends that late Ming lecturing respects Zhu Xi learning but criticizes Wang’s. When it concerns with scholars of common interests, views and echoes, it’s reasonable for lecturing to develop into communities. Therefore, we put forth the concept of "communal academies"(shuyuan shetuan). The lecturing groups of the same style as Donglin Academy is a good case in point of lecturing developing into communities and being politically generalized. Commenting on politics while lecturing is the most outstanding feature of "communal academies". They then incur the disasters of academy destruction 3 times in late Ming for offending the authorities.In a word, the Ming academies are characterized by learning from lectures and panels. Lecturing is both academic organizations or groups and lecturing activities such as academic panels, seminars or academic gatherings in academies. In a sense, the relations between lecturing and academies are parallels and independent from each other. But in fact, because of their common cause, their common form of "panels or seminars", etc., academies and lecturing often co-exist in the living state of "linking lecturings and establishing academies and associating far and near". Their combination not only is the reasonable choice for Wang - Zhan and their disciples to seek academic freedom, but also reposes the lecturing spirit, or even the political hopes of "communal academies". Thus it should beget our attention.更多还原