解經系譜與主體之建構──再探朱熹集結《四書》之立意

Construction of Theoretical Lineage and Subjectivity: A Further Study on Zhu Xi’s Compiling of the Four Books

朱熹《四書章句集注》出，頗有凌駕既存六經之勢。論者或將其與《易》合為「新五經」，或視為「典範轉移」，洵是不刊之論。而進一步細究朱熹所述，四書學的立意，當非取代既存經典，亦非廓除過往經注。朱子仍注重六經，其不僅為四書之補充。準此，「四書」與「六經」於其學術當中的關係，當有再次釐清的必要。本文持如下立場：「四書」確為朱熹學術的核心，「修身」亦為理學的基點；但若將此視為全貌，朱子學的內涵便容易被內聖方案所框限。然而，朱熹對三代盛世懷有強烈憧憬，誠如余英時言朱子學術應為「內聖外王連續體」。至於內聖／外王如何產生有機聯結？本文將指出：朱子的經學成就，並非別開生面之舉，而與其理學系統相輔弼──「解經主體」與「經書義理」的媒合，恰為朱子闢論之關要―於此視野下，筆者認為：朱熹集結四子書的立意，當與解經系譜與解經主體的建構，息息相關。

Zhu Xi’s Collected Commentaries on the Four Books by Chapter and Verse gained much more momentum than the existing Six Classics. Scholars combined it with Yi as “New Five Classics” and viewed it as a paradigm shift. The purpose of Four Books studies neither to replace the existing classics nor to erase the classics’ exegetics. Instead, it is viewing as supplements. Therefore, it is necessary to clarify the academic relationship between the “Four Books” and the “Six Classics”. This paper takes the stance that the “Four Books” is the core of Zhu Xi’s theoretical system and that cultivation (修身) plays a crucial role in Neo-Confucianism (理學). Zhu Xi’s studies could limit it to the concept of “Inner Sage-hood” (內聖). Yu Ying-shih once said, “Zhu Xi studies should be considered the continuum of the concept of ‘Inner Sage-hood’ and ‘Outer Kingliness’ (內聖外王).” This paper suggests that Zhu Xi’s achievement in Chinese classics is not a solely distinctive move; it perfectly complements his Neo-Confucianism system. Zhu Xi’s theory’s essence lies in the subjects of classics interpretation intertwined with the classics’ doctrines. From this perspective, this paper aims to point out that Zhu Xi compiled the “Four Books” may be closely related to the construction of the theoretical lineage and methodology.