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「文學」與「『文』學」: 晚明胡應麟對金華詩文學術傳統的重省
Author(s)
Date Issued
2021
Journal
ISSN
0254-4466
Citation
漢學研究, 2021, 第39卷第2期, 頁79-119.
Type
Peer Reviewed Journal Article
Abstract
金華學術自南宋呂祖謙至明中葉章懋等以理學作為核心,乃中國古代學術一支重要流脈.地方史思想史學者包弼德(Peter K. Bol)指出,金華學術到了明代萬曆年間已再次轉向,尤其學者胡應麟別樹博學考證一幟.胡應麟面對當世廢學輕文之流風,特意標舉文以闡乎學,學以博乎文之旨.他重新闡發學與文不同層次的涵義與相互關係,將儒學之博文範圍擴闊到諸種文獻冊籍與詩賦文
章,從而將孔門之文學引申經史子集之四部學問,統攝各種學術知識.以此為基礎,觀照胡應麟對金華的詩文學術傳統的重省,其所理解的金華文統已由文學視角置換道學核心;金華學統之端緒也從呂祖謙換作劉峻;金華文獻的涵義已從道學賢者變成才學之士;亦因如此,小鄒魯傳統也以博文為中心,上接鄒魯學統.這些對學與文,以至金華文化傳統的重新詮釋,正好為明清學術思想史補上以文為學的重要一筆.
From the twelfth to sixteenth century, Neo-confucianism was a major orientation within the intellectual culture of Jinhua 金華 represented by scholar such as Lu Zuqian 呂祖謙 (1137-1181) in the Southern Song and Zhang Mao 章懋 (1436-1521) in the mid-Ming dynasty, which has often been considered one of the many significant intellectual trends in pre-modern China. But as social and intellectual historian Peter K. Bol has pointed out, the intellectual pursuits of the Jinhua school changed during the reign of the Wanli emperor. Hu Yingling 胡應麟 (1551-1602), in particular, advocated erudition and evidential scholarship. As opposed to his contemporaries who downplayed the importance of literary talent, Hu embraced the integration of wen 文 (belles lettres, also refers to "literature" or a "textual-cultural tradition") and xue 學 (scholarly learning). Hu reinterpreted the relationship and interplay between the two intellectual branches, and incorporated the four categories -- the Confucian classics, history, masters, and collections of belle lettres -- under the Confucian concept wenxue 「文」學 (cultural learning). Adopting this as a foundation, Hu reflected upon local scholarly tradition and identified wenxue 文學 (literature) as the essence of Jinhua learning instead of Neo-confucianism. By replacing Lu Zuqian with Liu Jun 劉峻 as the origin of local learning, the connotation of literary scholars within the local setting hence shifted from Neo-confucians to persons of cultural talent, and using the concept of "broadening culture," Hu linked the cultural traditions of Jinhua with that of Confucius's hometown located in the state of Lu 魯. Through this re-evaluation of the nature and value of the study of belles lettres and erudition, as well as Jinhua scholarly traditions, the present paper aims to enhance our understanding of Ming intellectual history.
From the twelfth to sixteenth century, Neo-confucianism was a major orientation within the intellectual culture of Jinhua 金華 represented by scholar such as Lu Zuqian 呂祖謙 (1137-1181) in the Southern Song and Zhang Mao 章懋 (1436-1521) in the mid-Ming dynasty, which has often been considered one of the many significant intellectual trends in pre-modern China. But as social and intellectual historian Peter K. Bol has pointed out, the intellectual pursuits of the Jinhua school changed during the reign of the Wanli emperor. Hu Yingling 胡應麟 (1551-1602), in particular, advocated erudition and evidential scholarship. As opposed to his contemporaries who downplayed the importance of literary talent, Hu embraced the integration of wen 文 (belles lettres, also refers to "literature" or a "textual-cultural tradition") and xue 學 (scholarly learning). Hu reinterpreted the relationship and interplay between the two intellectual branches, and incorporated the four categories -- the Confucian classics, history, masters, and collections of belle lettres -- under the Confucian concept wenxue 「文」學 (cultural learning). Adopting this as a foundation, Hu reflected upon local scholarly tradition and identified wenxue 文學 (literature) as the essence of Jinhua learning instead of Neo-confucianism. By replacing Lu Zuqian with Liu Jun 劉峻 as the origin of local learning, the connotation of literary scholars within the local setting hence shifted from Neo-confucians to persons of cultural talent, and using the concept of "broadening culture," Hu linked the cultural traditions of Jinhua with that of Confucius's hometown located in the state of Lu 魯. Through this re-evaluation of the nature and value of the study of belles lettres and erudition, as well as Jinhua scholarly traditions, the present paper aims to enhance our understanding of Ming intellectual history.
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