계본의 『論語私存』 연구 - 양명학적 경학의 한 예시(3) -

Abstract

This paper delves into the exegesis of the Analects(Lunyu) and the hermeneutic stance of Ji Ben(季本: 1485–1563), a direct disciple of Wang Yangming, through his work Lunyu Sichun(《論語私存》). The objective is to uncover a distinctive type of hermeneutics within the Yangming School’s philosophical framework. Yangming’s hermeneutic tradition, characterized by its aversion to the constraints of script and its emphasis on the essence of the mind, has resulted in a paucity of scholarly works, leading to a perception of the Ming Dynasty as a period of decline in Confucian scholarship. Ji Ben, in contrast to other post-Yangming scholars, bequeathed a substantial corpus of writings, with Sishu Sichun(《四書私存》) being pivotal for grasping the Yangming School’s approach to hermeneutics. Among these, Lunyu Sichun not only unveils Ji Ben’s philosophical insights but also articulates his stance on hermeneutics, which is not explicitly addressed in Daxue Sichun or Zhongyong Sichun. “How can words fully express the Dao(道)?” Ji Ben queried in the preface to Yumeng Sichun(《語孟私存序》). Language, with its inherent limitations as a medium of expression, cannot capture the subtlety and universality of the Dao. Ji Ben underscores that while the Analects encapsulates the profound Dao as experienced by the sages, it is bounded by the limitations of script, and thus, readers must look beyond the text to apprehend the subtle Dao it contains. In Lunyu Sichun, Ji Ben interprets the Analects through the concepts of yanwai zhi yi(言外之意, the meaning beyond words) and yiguan zhi dao(一以貫之, the consistent way). He posits that “learning(學)” should transcend mere imitation of forms and instead internalize the profound essence; “literature(文)” should be perceived not as a craft but as an embodiment of the subtle Dao; and virtues such as filial piety and fraternal duty(孝悌) are the external manifestations of the internal virtue of benevolence(仁). Ji Ben’s philosophy emphasizes the interconnectedness of broad learning(博文) and the embodiment of virtue(約禮), challenging the traditional separation of knowledge and practice. He views filial piety and fraternal duty(孝悌) as the external manifestations of the internal virtue of benevolence(仁), suggesting that these virtues are not just observed but are to be lived and internalized as the very essence of one’s being. In Ji Ben’s interpretation, “博文” represents the expansive pursuit of knowledge, while “約禮” signifies the internalization of this knowledge as virtue, where “禮” is not merely external rituals but the intrinsic moral order that governs conduct and being. “約禮” is the transformation of “博文” into a deeply ingrained moral compass, indicating that true learning is not just the accumulation of knowledge but its integration into one’s character. Thus, Ji Ben’s approach to the Analects advocates for a holistic understanding where the external quest for knowledge(博文) and the internalization of virtue(約禮) are not distinct but are two facets of a unified pursuit of the Dao. This unity reflects the Yangming School’s emphasis on the inseparability of knowledge and action, where learning is the means to embody virtue, and virtue is the end of learning. Ji Ben’s interpretation of the Analects differs significantly from Zhu Xi’s, offering a Yangming-informed understanding that is valuable as an exegetical practice during the Ming Dynasty. Lunyu Sichun presents a Yangming-style interpretation of the Analects, providing fresh insights into Ming Confucian exegesis. This interpretation challenges the academic consensus of the Ming Dynasty as a period of decline in classical scholarship by demonstrating a profound and consistent understanding of the classics that transcends textual analysis. Ji Ben’s writings link the practical application of Confucian principles with the cultivation of the mind, underscoring the individual’s active role in pursuing the Dao.