中晚明的讲会运动与阳明学的庶民化- 从中韩比较阳明学的视角出发 -
Lectures Movement in the Mid-late Ming Dynasty and the Civilianization of the Yang-Ming Study
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明代讲会, 除了学术性较强的讲学聚会, 还有颇显庶民性、宗族性特征的所谓“乡会”. 当时乡会的社会管理功能已超过了讲学教化, 其学术性、精英性也已逐渐让位于庶民性、宗族性. 如果说随举之“会”的特征在于它的群众性, 那么书院之“讲”的特征便在于它的精英性, 而无论群众式的随举之会还是精英式的书院之讲, 其目的都是为了崇德教化、净化社会. 阳明学在中晚明的突出面向是从精英到草根的转向与变异. 这一转化过程主要发生在远离政治中心的江右地区和其它边缘地区. 尽管在阳明学的草根化的转化过程中, 还同时存在着政治精英化的倾向, 但就中国思想史的主体而言, 阳明学的草根化要明显强于它的知识精英化, 而且较之其政治精英化, 其草根化的趋势或许更具颠覆性的意义. 儒学在传统中国的传播与展开, 学术界一般将其分为民间大众、知识分子和政治精英三个层面, 作为传统儒学在近世的重要发展形态朱子学和阳明学等, 在其传播过程中表现得尤为突显. 从文化传播学的视界看, 阳明学可谓中国传统儒学输入东亚诸国较为成功的案例之一. 而若基于比较东亚阳明学之立场, 则或许可以作出这样的定位: 日本阳明学所走过的发展道路是武士(主要是中下层武士)儒士化与儒士武士化双向互动的过程, 韩国阳明学的历史境遇是脱离社会政治磁场而迈入纯粹知识磁场的过程; 比如在朝鲜时代, 如果说16至17世纪的书院教育是以居斋读书为核心, 那么18至19世纪的书院教育便是以带有讲会性质的知识教育为核心. 这也是为什么韩国学者一般把朝鲜时代的讲会教育定义为“定期由讲长主管, 以特定书册为讲读中心, 根据一定的仪式程序来进行的集团性讲学活动”(参见[韩]朴钟培: 『朝鲜时代书院讲会的发展及特征』, 『书院文化的传承与开拓』, 长沙: 湖南大学岳麓书院, 2011; [Korea] PARK Jong-bae, “The Development and Characteristics of Jianghui of Confucian Academy in Chosun Period”, The Inheritance and Development for the Culture of the Confucian Academy, Changsha city of China, Yuelu Academy of Hunan university,2011.)的重要原因. 这种现象与展开于中晚明的中国阳明学的讲会运动是有所区分的(详见后述). 中国阳明学在中晚明的突出面向之一, 是从“精英”到“草根”的转向与变异. 按: 所谓“草根化”, 又可称“庶民化”、“平民化”、“大众化”或“民间化”. 平民化和庶民化分别为中日两国学界所熟称. 上世纪初, 中国知识分子因受日本影响, 一般使用“庶民化”这一概念. “草根化”则是中国近年才流行起来的网络术语. 尽管中国阳明学的这一转化过程, 主要发生在远离政治中心的江右地区和其它边缘地区, 而并非发生在阳明学的诞生地浙中地区和距离政治中心较近的南中地区; 又尽管在中国阳明学的草根化的转化过程中, 还同时存在着政治精英化的倾向, 但就中国思想史的主体而言, 阳明学的草根化要明显强于它的知识精英化; 而且较之其政治精英化, 其草根化的趋势或许更具颠覆性的意义. 本文即拟以中国阳明学的讲会运动为例, 对阳明学在中晚明转向草根化的过程和形态作一探究.
Abstract
Except for the strong academic Jianghui (gathering for collective learning), there was the “Xiang hui” (the township conference) featured of civilianization and clans in Ming dynasty. At that time, the function of the “Xiang hui”, social administration had exceeded giving lectures and edification. And the characters of academy and elitist had yielded to the civilianization and clans. If we say that the character of the “Xiang hui” was the civilianization, the academy lectures, on the other hand indicated in the character of elitist. However, these two kinds of lectures had the same purpose, which was to advocate moral edification, and to purify society. Another character of Yang-Ming study in this period was the turning and the changing from the elite to the folk, which could be manifested in those areas far from the political center, such as the Jiangyou area and the other periphery areas. And as for the Chinese ideological history on the whole, the main transform was civilianization rather than the intelligence elitist, in spite of the political elite trend existence in the folk transformation of Yang-Ming study. Moreover, it’s probably that the civilianization trend has the subversive implication compared with political elitist.