胡居仁內聖外王之學析論

On Hu chu-Jen's knowledge of Inward- Cultivation and Outward-Governance

胡居仁為明初重要理學家，學界對胡居仁之研究，關注點有四個方面：與程朱理學之關聯、主敬思想，對陳白沙之批判，以及儒釋之辨。本文嘗試從胡氏對時代之反省，提出救正時弊的內聖外王之學，主張道德、事功一體不二，發揚春秋大義及義利王霸之辨；又以古為鑑，評論歷代帝王名臣之功業，並針對時弊提倡愛民、養民之政治理想，將古制因時損益以利民。胡居仁內聖外王之學，以主敬為核心，其內容包括誠心、敬事、力行三者。胡居仁強調王霸之分在於公與私，為政者若能發仁心而感通萬民，重賢才，行善法，便能成就王道。對於重科舉、尚玄虛之時風，胡居仁主張以重學校，倡聖賢之學，以德舉賢，並提倡格物窮理、篤實力行以救正之。窮則修身，進則行道，乃胡氏一生學問本領，豈可僅以空言心性之程朱追隨者視之？

Hu Chu-Jen was a prominent scholar in the early Ming Dynasty. His knowledge was focused on such issues as the relation with learning of Neo- Confucianism by Cheng brothers and Zhu Xi; meditation on precaution and wariness; the criticism on Chen Bai-sha's thoughts, the discrimination of Neo-Confucianism and Buddhism. From his reflection of his times, Hu chu-Jen proposed profound knowledge of Inward-Cultivation and Outward-Governance to solve the contemporary problems of his times. He advocated the unity in morality and career, the promotion of the judgment of Spring and Autumn Annals, Righteousness and Profit, and Benevolent Kingcraft and hegemonic governance. In addition, based on the history, his ambition was not only to review the great exploits from excellent emperors and liegemen but also to aim at his contemporary problems in order to offer better measurement caring and raising the people, and to adjust the ancient legislation systems to the contemporary changes. The core of Hu's knowledge of Inward-Cultivation and Outward- Governance is meditation on precaution and wariness which includes sincerity, profession, and praxis. Hu emphasized that the difference between Benevolent Kingcraft and Hegemonic Governance lied in whether the emperors concern about the public profit or private profit. Only when the emperors in charge of the country benevolently cared about its people, had great esteem for the intellectuals and government officials, and put better policies into practice can they achieve and fulfill the Benevolent Kingcraft. While the whole society was pervaded with the atmosphere of imperial examination and mental metaphysics, Hu advocated that in order to rebuild and revive the whole country, the measures that must be taken include: reforming schooling, promoting ancient knowledge of the wise, selecting outstanding intellectuals according to their morality, exploring the fundamental knowledge, and ramroding the efforts of praxis. Taking a panoramic view of Hu's whole life study we know that if one has the chance to contribute himself to the whole society, then he has to achieve his ideals and knowledge to the full; however, if he doesn't, he also has to enlarge his personal disposition and character. If Hu is partially regarded as the follower of Cheng brothers and Zhu Xi inquiring abstract metaphysics, we can hardly trully understand his intention of personal cultivation and the revival of the country.