唐甄對陽明心學教育觀的繼承與修正

Tang Zhen，s Inheritance and Correction of the Education Viewpoints of Yang Ming School of Mind

晚明，陽明心學遭遇反對派坪擊，趨向式微。至清前期，居思想 界主流勢力的朱派學者持續撻伐王學，陽明心學處於空前不利之窘 境。不過，唐甄在那個「尊朱黜王」的時代，仍對陽明心學嚮而往之。 陽明的教育觀本其良知學說，主張教育的本質在復明本心；教育目的 即在「致良知」，以學為聖人；強調為學的態度在「學貴自得」；其教 育原則側重「知行合一」與「事上磨鍊」。這些教育理念，大部分出現 於唐甄《潛書》的文阡字陌間。唐甄主張教育之本質是「能盡性」；教 育之目的在成全仁義禮智四種性德，學做內外並治、有大事功之聖人； 為學的態度宜「學由自得」；教育之原則，重視知行合一、措之政事。 唯他另提出修正後之新見：教育之內容，宜文武並重，涵蓋「仁、義、 兵」三者始為「全學」；強調「內修盡性」務必落實於「外治事功」， 兼顧養心與治事之精神與理念，矯正了過去執內遺外、虛談無實之弊。

In late Ming Dynasty， Yang Ming School of Mind was criticized by the opposition party， and gradually walked on the road to decline. In early Qing Dynasty， scholars of Zhu Faction， enjoying mainstream power in the circle of thinking at that time， continuously attacked Wang Faction， making Yang Ming School of Mind situated at an unprecedentedly disadvantageous predicament. However， during that period with a trend “respecting Zhu and repressing Wang” Tang Zhen still aspired after Yang Ming School of Mind. Wang Yang-Ming’s viewpoint of education was originated from good conscience. He advocated that the nature of education is re-enlightenment of the original heart. To him， the purpose of education was to “extend conscience，” and learning was the way to become a saint. He stressed that the attitude of learning was to take practical reflection as the key of learning. As to his education principles， he emphasized “combination of knowledge and practice” as well as “being trained and tested in practice.” Most of these education ideas appeared in the contents of Book of Latency written by Tang Zhen. Tang Zhen suggested that the nature of education was “to get the nature of education to the most.” To him， the purpose of education was to accomplish four main virtues: benevolence， righteousness， etiquette and wisdom. He thought that people should learn to be the saints who could manage both internal and external things well， and could do marvelous deeds. His attitude of learning was to “learn from self-satisfaction.” As to his education principles， he emphasized combination of knowledge and practice， and involvement in political affairs. Nevertheless， he additionally proposed new viewpoints of him after making correction. For the contents of education， he thought it appropriate to stress both academic learning and Chinese martial arts training. To him， education should cover “benevolence， righteousness and military training，” which were the three main areas making up “total learning.” He emphasized “internal training to get the nature of education to the most.” It should be realized by “external practice of affairs，” giving consideration to the spirits and ideas of mind cultivation and dealing with things. He just corrected the demerits of the old ideas: sticking to the internal aspect but neglecting the external aspect， and nihilist talk without practices.