清代川西儒者劉沅《蒙訓》思想析論

An Analysis of the Thought of“Meng Xun”by Liu Yuan, a Confucian in Western Sichuan in the Qing Dynasty

清代中葉，川西儒者劉沅（1768-1855）著述甚豐，遍及四部，其弟子登科第、有賢名者亦不在少數，形成「槐軒學派」。劉沅之學說思想，在其逝世後，曾傳播到其他省份，被稱為「川西夫子」。關於劉沅之研究，多關注於其經學詮釋專書及宗教實踐活動兩層面，對於其晚年著作《蒙訓》，則僅有兩篇文章略作介紹。本文使用文獻研究法，對該書進行分析，得出該書在經典觀、史事評論、義理思想方面，均有獨到之看法。在經典觀方面，劉沅提出「能知聖人心，纔解聖人籍」觀點，實切中肯綮。就史論而言，可能受祖、父兩代治《易》之家學淵源影響，劉沅在《蒙訓》書中，常以帝王在倫常方面表現之良窳，作為評價取決之關鍵，有時甚至會出現與史事相反之論述，其尚德淑世之用心固然值得肯定，但也易對啟蒙階段之兒童或讀者產生刻板印象或不周備之影響，較為可惜。而在義理思想層次，《蒙訓》在宇宙論、心性論、工夫論、倫理觀等面向皆有持論，且不專主一家之言，如針對辨志、治學、自省等處，均可與「聖人養正」之出發點相呼應，值得肯定。由是可知，該書雖不宜直接視為兒童啟蒙教材，但仍是一本值得加以正視並詳加分析之專著。

In the middle of the Qing Dynasty, Liu Yuan（劉沅，1768-1855）, a Confucian in Western Sichuan, wrote abundantly, covering four categories: Confucianism, History, Philosophy, and Literature. Many of Liu Yuan's students were admitted to the imperial examination or had moral cultivation, and they formed the“Huai-Xuan School.”（槐軒學派）After his death, Liu Yuan's doctrine was spread to other provinces, and he was called the“Master of Western Sichuan.”（川西夫子）Regarding Liu Yuan's research, most of the attention are paid to Liu Yuan's book on the interpretation of classics and his religious practice activities. For his later work“Meng Xun”（《蒙訓》）, there are only two articles that briefly introduce. This article uses the literature research method to analyze the book, and concludes that the book has unique views in terms of classics, historical reviews, and Confucianism. In terms of classical views, Liu Yuan believes that“only when you can understand Confucius' intentions can you understand the books compiled by Confucius”, which is truly relevant. In terms of commenting on historical events, Liu Yuan may have been influenced by his grandfather and father’s research on the“Zhou-yi”. In the book“Meng Xun”, Liu Yuan often cited the emperor’s ethical performance as the key to the evaluation and decision, and sometimes even appeared. The discourse contrary to historical events is quite special. His intention to promote morality and improve the social atmosphere is certainly worthy of recognition, but it is also a pity that it tends to have a stereotyped or inadequate influence on children or readers in the enlightenment stage.In terms of Confucianism,“Meng xun”has its opinions on cosmology, mind-nature theory, self-cultivation theory, and ethics, and it is not limited to the viewpoints of a single scholar. For example, it is worthy of affirmation that it can be echoed with“sages' cultivation of righteousness”in terms of identification, scholarship, and self-examination. Therefore, the book should not be simply regarded as a children's enlightenment textbook, but a monograph worthy of attention and detailed analysis.