從「傳經」到「明道」－－程敏政與明代前期孔廟從祀標準的轉變

From “Academic Achievement” to “Moral Conduct”: Cheng Minzheng and the Transformation of the Criteria of the Confucian Temple Canonization in the Early Ming

帝制中國時期，孔廟從祀無論對於朝廷或士人，皆為不可輕忽之大事。唐代創立孔廟從祀制度，其判準主要為「傳經之儒」（經學學術成就），明嘉靖九年（1530）後始正式加入「明道之儒」（道德修養與德行表現）的選項。吾人易將嘉靖九年的重要轉變與陽明心學的發展相聯繫，但事實上這種提升「明道之儒」的努力，自明初以來便不曾間斷，並非陽明心學出現後才產生。早在弘治元年（1488），程敏政（1445-1499）已完整而具體提出藍圖及願景，並於弘治八年（1495）促成宋儒楊時從祀，首開其例。嘉靖九年孔廟從祀的全面革新，實本於此。明初以來，士人已關注從祀儒者的德行修養，隨著時間推移，其力度亦與日俱增。起先以「明道之儒」為證明某人不當從祀的反面例證，成化以降，始正面宣揚其從祀孔廟之正當性與必要性。程敏政集明初以來相關議論之大成，強調孔廟具有「垂世教、淑人心」的功效，故從祀儒者的德行表現遠重於學術成就。程氏據此要求罷黜鄭玄等德行不彰之經學大家，意圖樹立新的儒學典範。這些主張一方面與其「尊德性」為本、「道問學」為輔的學術信念有關，另一方面或因受到其連襟衍聖公廢黜為民的刺激。

Canonization in the Confucian temple (Kongmiao 孔廟) was a particularly important issue in Imperial China. The canonization list of those who could be canonized or not, represented not only the value of “good style of study” of the government, but also the goal to which scholars aspired. The criteria of canonization which emphasized classical exegesis were established in the Tang dynasty, and remained effective until 1530 when the government added another reference standard attaching importance to the moral conduct of a Confucian. Scholars may connect this phenomenon with the trend of Wang Yangming’s (王陽明) philosophy due to its emphasis on personal morality, self-cultivation, and conduct. However, this sort of ethos and inclination appeared from the Hongwu period (洪武, 1368-1398), and was completely expressed in Cheng Minzheng’s (1445-1499) memorial. The transformation in 1530 was actually based on Cheng’s proposal, it was not related to the rising Mind learning (Yangming Xinxue 陽明心學). Cheng emphasized the most important function of Confucian Temple is to ameliorate the general mood by canonizing some splendid predecessors. Therefore, their moral conduct, not just their academic achievement, had to be commanded. Cheng even proposed to expel a number of earlier Confucians who had been honoured in the Confucian temple. These proposals relied mainly on his conviction: “honor the virtuous nature but also follow the path of knowledge.”（尊德性為主輔之以道問學） Additionally, the deposition of the legitimate descendent of Confucius （衍聖公）, Cheng’ brother-in law, may also had been a stimulation.