清中葉陽明學的復返──「王劉會」的成立與活動

The Return of Yangmingism during the Mid-Qing Dynasty: The Establishment and Activities of the“Wang-Liu Assembly＂

本文主旨在透過重建道光年間劉宗周從祀、「王劉會」的成立與《劉子全書》及《遺編》刊刻的過程，說明陽明學如何以「經世之學」之姿復返學術場域。首先，王芑孫的題跋顯示對漢學流弊的不滿與信仰陽明學的孤獨，而擴及三省的匪亂則是王陽明保甲法一再於科舉策問被提及的重要背景。其次，乾隆諭旨裡特地表彰劉宗周，是其歷史地位逐漸抬升之始。秦瀛〈劉子全書序〉則不滿當時官員的軟熟，透過表彰劉宗周，重新樹立「行己有恥」的道德標準。道光初年，浙江地方士人杜煦與胡潮等人推動劉宗周從祀，不僅為往後陽明後學陸續從祀起了帶頭作用，也推動了「王劉會」的舉行。「王劉會」宣揚王劉之學，更重刊《劉子全書》與編纂刊刻《遺編》。作為「王劉會」的傳人，宗稷辰不僅極力宣揚王劉之學，指出當時偏重陽明事功之誤，強調陽明良知學才是重點。在時代危機下成立的「王劉會」，迂迴地用表揚陽明後學的作法，使陽明學重新回到士大夫的學術視野裡。

This article examines how Yangmingism returned to the academic domain in the form of “statecraft” during the mid-Qing dynasty by reconstructing the processes of Liu Zongzhou's 劉宗周 (1578-1645) enshrinement during the reign of the Daoguang Emperor in the Qing, the establishment of the “Wang-Liu Assembly” 王劉會, namely Wang Yangming 王陽明 (1472-1529) and Liu Zongzhou, as well as the publication of the Complete Works of Master Liu 劉子全書 and subsequent Supplementary Edition to the Complete Works of Master Liu 劉子全書遺編. Regarding the presence of Yangmingism in the mid-Qing, the postface written by Wang Qisun 王芑孫 (1755-1817) reveals his dissatisfaction towards Han learning and the solitude of following Yangmingism, while also illustrating that the White Lotus Rebellion which had spread to Hubei, Shaanxi, and Sichuan served as the background of why the baojia system implemented by Wang Yangming was repeatedly mentioned in imperial examination questions on politics. Moreover, the Qianlong Emperor's edict extolling Liu Zongzhou catalyzed the gradual elevation of his status as a scholar. Qin Ying's 秦瀛 (1743-1821) preface to the Complete Works of Master Liu not only expresses dissatisfaction with the softness of officials, but also reestablishes a moral standard based on a sense of shame by likewise praising Liu. In addition, the promotion of Liu's enshrinement by local Zhejiang literati Du Xu 杜煦 (1780-1850) and Hu Chao 胡潮 (1770-1827) in the early years of the Daoguang Emperor both advanced the enshrinement of other disciples and actuated the organization of the “Wang-Liu Assembly,” which promoted Wang and Liu's teachings as well as reprinting the Complete Works of Master Liu and compiling its supplementary edition. Succeeding the assembly, Zong Jichen 宗稷辰 (1792-1862) then not only continued to tirelessly advocate their teachings, but also defended Yangmingism by pointing out the fallacy of emphasizing its achievements over its teachings of “innate knowledge.” The formation of the “Wang-Liu Assembly” during a time of crisis thus connotes that Yangmingism did not abate during the mid-Qing, but rather circuitously reentered the academic vision of contemporary literati through its promotion by later disciples.