儒家的异端 ： 试析李贽思想与儒家学说的共通点 = An analysis of the similarity between Lizhi’s thoughts and Confucianism

• Main Author: 刘佑勋 Liew, Youxun
• Other Authors: Ngoi Guat Peng
• Format: Final Year Project
• Language: Chinese
• Published: 2015
• Subjects: DRNTU::Humanities::Philosophy::Chinese
• Online Access: http://hdl.handle.net/10356/62373
• Institution: Nanyang Technological University

中国儒家思想起源于东周春秋年代，而从汉朝汉武帝时期起，它于中国国博大精深的历史脉络中有好大一段篇幅充当着中国社会的正统、甚至持有绝对性权威的主流话语，被传统儒家思想笼罩着的世道，儒家礼教成为百姓心目中理所当然的道德规范。应对明代朝廷官学的礼教制度化及礼教吃人的局面，李贽以倡导着“自然之性”的话语抨击“伪道学家”以儒家礼教义理德目束缚人心。因此，虽然李贽常以儒者身份自居，然长久以来却被挂上了“敢倡乱道，惑世诬民”、“异端”、“反传统反儒家” 等刻板印象。是否李贽所抵制的不过为明代腐朽的朝廷官学，而非整体的儒家精神？而因为此时的“正统”之标准因朝廷的势力而被定位在程朱理学官学化、制度化的空虚局面。李贽思想之所以被置于反儒学的定位只因其思想与朝廷势力的标准产生对立。李贽思想或许也有不外乎儒家经典、孔孟之说的儒家精神。此外，李贽思想如“童心”有取法于佛道的踪迹，这也造就了其被视为偏离儒学步入“异端”的局面。然而明代作为“三教合一”显著的背景，因此这般趋向可谓时势所趋而不该简单下定论。因此，本文并将此议题与上述结合起来探讨李贽思想于儒家的定位。Confucianism originated in China’s Eastern Zhou Spring and Autumn period. Historically, from the reign of Emperor Wu of Han, the way of Confucianism had held authority as the legitimate discourse that established framework, in the form of Confucian Ethics（儒家礼教）, on how people should live. Eventually, the Confucian Ethics became readily accepted as an unquestioned form of order. Having described the common role of Confucianism as an authoritative form of order under the context of a traditional China’s society, I would like to point out the corrupted nature of the Ming dynasty’s imperial court（明代朝廷、明代官学）, which took advantage of the above mentioned Confucian Ethics for its own benefits, whilst compromising the welfare of its commoners.In response to this, Li Zhi（李贽） advocated the discourse on the topic of “genuine human nature”（自然之性）, which not only emphasized the significance of retaining a pure, genuine and untainted form of human nature, but also criticized the “pseudo-moralists”（明代伪道学家） along with the corrupted imperial court for tainting and restricting the genuine nature of humanity, in the name of upholding the Confucian Ethics. Thus, while Li Zhi identified himself as an authentic successor of the teachings of Confucianism, it appears that his rebellious ideology against the imperial court had instead resulted in him being stereotyped as an “Anti-Confucianism” advocator. However, it seems that his thoughts and teachings might not had been an Anti-Confucianism advocating one and had been framed into such a mold only because of the characteristics that define the orthodoxy of Confucianism would have been defined or manipulated by those who were in power, which in this case being the Ming dynasty imperial court. In fact, his teachings might not necessarily be an antithesis to that of “Confucianism Classics’”（儒家经典）, often represented by the teachings of Confucius and Mencius（孔孟之说）.In addition, Li Zhi’s teachings, such as the topic on “the Heart of Innocence”（童心） reveal their association with the thoughts and teachings from that of Buddhism’s and Daoism’s（佛道思想）, also resulted in his teachings being regarded as deviant from Confucianism. However, it is to be noted that under the context of the “Union of the Three Religions”（三教合一）, namely Confucianism, Buddhism and Daoism, in the Ming dynasty, such association can be said to be a natural result of the societal trend. Hence it is not justifiable to jump to conclusion that Li Zhi’s teachings are deviant from Confucianism. As such this thesis will analyze Li Zhi’s standings in Confucianism.