王船山《四書訓義．論語》論學旨要述義

Interpretations of the Learning Highlights in Wang Chuan-Shan’s Explanation on The Four Books‧The Confucius Analects

船山《四書訓義》即《論》、《孟》、《學》、《庸》義理的詮釋，所尊則以朱子《四書章句集注》為善，依章布列，順次言敘。若夫《訓義》之作，有二原則，一為思理，一為義訓。前者乃就程朱之說作一研析，後者則於程朱之說研析外，復加一己之見。合而言之，即循古賢之跡，匯萃為一家之言，是雖名「義訓」，實為既為發揮宋儒之思，又為衍續聖賢微意，入內出外，轉而庚承，下學上達工夫，可謂博約精當。至若論文主題，蓋以《論語》為本，細節則為孔門言「學」之旨要。以「學」為入道基本，本立而後道乃生，是孔門教學，一在學者之「覺」，亦在學者之「悟」，有悟有覺，由已知中，推衍未知，舉一反三，復於精益中得其精要，此所學益進，益能體貼聖道之美懿。然學有其歷程，有其態度，有其工夫，亦有其理境。須歷程明確，態度堅定，工夫紮實，境纔能深入。故為學者，一要存忠恕之念，推己亦及人；亦要存適志之心，切磋互助，共學論道，彼此相勉，使志有以立，而道有以合。以是知船山論學，非僅學之論，終其意則在明德親民，止於至善焉。

Wang Chuan-Shan’s Explanation on The Four Books interprets the argumentations in The Confucius Analects, The Mencius, The Great Learning and The Doctrine of The Mean. What the work follows and respects is Zhu Xi’s Collected Interpretation of the Chapters and Sentences of The Four Books, which gives description according the order or chapters written in The Four Books. The work, Explanation on The Four Books, has two principles: one is thinking of theories, and the other is the explanatory discussion. The former studies and analyzes the interpretations given by Zhu Xi, whereas the latter not only presents the studies and analysis of Zhu Xi, but also adds the author’s opinions. The two principles are combined together. It refers that the ancient scholars’ sayings are traced and integrated to be the thinking of a school. Although the work is named as an “explanation,” it is actually spreading the Confucian thinking of Song Dynasty, and also extending the ideas of sages and the virtuous. No matter from the inside to the outside, transformation or acceptance, and transfer from the basic to the lofty learning, the thinking can be called very broad, simple, precise and appropriate. As to the theme of the research paper, it takes The Confucius Analects as the basis, with details talking about the objectives of the so-called “learning” in Confucian School. With “learning” taken as the basis for studying Daoism, and with the origin established, reason can be produced. The instruction of Confucian School has an aspect of scholars’ “awareness,” which is just the scholars’ “realization.” Where there is awareness, there is realization. From the things known, the things unknown can be estimated. Just from a part, the whole can be judged. Hence, from the essence, its quintessence can be acquired. As what one has learned is increased, the person can better understand the aesthetics of the theories of the ancient scholars. Nevertheless, there must be the process, the attitude, the skill, and the thinking realm. The process has to be clear, the attitude has to be firm, and the skill has to be solid, and then the realm can be profound. Therefore, being a scholar, one has to have the thinking of forbearance, be considerate, and has the mind with appropriate ambition. Scholars should learn from each other by exchanging their viewpoints, help each other, learn together, discuss about the thinking and encourage each other. Let their resolutions be made, and their ideas be cherished. It is known that Wang Chuan-Shan’s discussion about learning is not merely discussing about learning. His ultimate intention is to elucidate human virtues, present the thinking to civilians, and achieve the aim at absolute perfection.