心性名教外一章：清代的義理學轉型與文學之呼應

Chapter One: Ching's Transformation of Rationalism and the Literary Current

過去學界論及清學每易落入「清代沒有思想」的窠臼──這是緣自不識清代新義理學、或理學本位主義所產生的誤解。實際上以「乾嘉新義理學」為主軸的「清代新義理學」，是儒學從形上界轉移視域及論域到現象界的思想演進；「清代新義理學」與「理學」是兩種截然不同的價值系統，從本體論、人性論到功夫論，清儒都具有迥異理學思辨模式的義理新構。簡言之，理學將絕對道德標準推到「天理」之尊的「存理滅欲」模式，以及清儒以情論性，主張理原諸情、將理落在「情理」上的「通情遂欲」模式，正是儒學兼具「形上之道」的形上價值與「形下之器」的經驗價值兩種義理類型的發展。 清代新義理學有鑒於理學末流的社會不適應性，所以改弦易轍地、在道德標準認定上不若理學嚴苛，但卻更強調道德踐履之堅守、「終善」的實現；《紅樓夢》與《儒林外史》則以生動的文學描繪，呈現了清代新義理學發生的翔實而具體社會背景。都是對當時社會流弊觀察之提出，也充分反映了時代要求符合現實人情的新倫理觀、新道德心聲。

In the past, the misconception of the Ching's Neo-rationalism or rational ideology caused the academic kingdom and the study on Ching's thinking to be thoughtless. In reality, Ching's neo-rationalism,based upon Quia-jia neo-rationalism, evolves from Confucianism to metaphysical theory. Ching's neo-rationalism and rationalism represents two distinct values. In terms of thing-in-itself theory, humanity theory, and practical theory, Ching's Confucianism has the new rational system that is far different from the reasoning model of rationalism. In brief, rationalism is based upon Heavenly“asceticism”. In contrast, Ching's Confucianism cares about emotion with the idea that the reason should be built on the basis of the spontaneous emotion. This idea just represents Confucianism's inclusion of the developments of two rationalism philosophies —“metaphysical philosophy”and“experience value” In light of the rationalism's failure to fit into the society, Ching's neo-rationalism has been readjusted. The moral judgments of neo-rationalism thus become less rigid than those of rationalism, but neo-rationalism stress more on the commitment to the practice of moral principles and of the“ true virtue”；”The Dream of the Red Chamber”and“The Scholars”are depicted vividly and fully reflecting the wishes of the time to redefine the real-life ethnic and moral judgments.