진관ㆍ진사석의 왕안석 비판과 주희의 비평

Abstract

According to Yu Yingshi, a renowned scholar specializing in the history of Chinese thought, Wang Anshi exemplified in practical politics the ideology of “the king and his subjects rule the world jointly.[君臣共治]” It is said that later Song Dynasty scholars, including Zhu Xi[朱熹] and Lu Jiuyuan[陸九淵] of the Taoist school, took Wang Anshi as a role model regardless of the faction they belonged to. In this particular context, Yu Yingshi contended that the Southern Song Dynasty could be aptly described as a “Post-Wang Anshi era.” According to Yu Yingshi, Zhu Xi will also be one of the people who lived in the post-Wang Anshi era, using Wang as an ideal role model. However, before defining so, it should be preceded by identifying exactly how Zhu Xi evaluated Wang An-shi’s political reform and the causes of its failure. In this study, we delve into the critical literature on Wang Anshi, ranging from the late Northern Song to the Southern Song period, while simultaneously exploring Zhu Xi's critique of Wang Anshi’s works as well as his examination of alternative viewpoints. This examination commences by analyzing Zhu Xi's reaction to the contentious writings of Chen Guan and Chen Shixi, as documented in the text “After reading the controversial writings by Chen Guan and Chen Shixi[讀兩陳諌議遺墨]”. This discussion will encompass key works in the critical literature on Wang Anshi, such as Chen Guan’s Rilubian(日錄辨), Hepuzunyaoji(合浦尊堯集), Simingzunyaoji(四明尊堯集), as well as Chen Shixi’s “A Letter Sent to Chen Yingzhong(與陳瑩仲書)”. In analyzing these documents, this paper contends that Zhu Xi not only critiqued Wang Anshi but also provided a comprehensive critique of a variety of documents from the Song Dynasty that had previously criticized Wang Anshi. Specifically, it is his accomplishment that initially underscores Chen Shixi’s impact on Chen Guan. Zhu Xi’s ultimate assessment of Wang Anshi can be summarized as follows: While Wang Anshi’s initial intentions and the establishment of a connection with the monarch were commendable, his failure in political reforms can be attributed to the excessive radicalism in pursuing his ideological objectives. Furthermore, this radicalism emerged because he struggled to embody the ideology of “Gewuzhizhi[格物致知]” in his daily life.