论《宋元学案》对浙东学派的评价——以永嘉学派、永康学派、唐仲友为中心  

The Discussion of Song Yuan Xue An's Evaluation on East Zhejiang School

作　　者：连凡[1] LIAN Fan(Wu Han University Philosophy College,Wuhan, 430072, China)

机构地区：[1]武汉大学哲学学院,湖北武汉430072

出　　处：《浙江工贸职业技术学院学报》2017年第3期63-68,共6页Journal of Zhejiang Industry & Trade Vocational College

基　　金：国家社科基金后期资助项目(17FZ013)

摘　　要：《宋元学案》编纂者明确了永嘉学派分两个支流,源头都是二程洛学,一支以叶适为代表,一支以薛季宣、陈傅良为代表。黄宗羲承认倡导经世致用的永嘉之学是为了纠正道学末流的空疏弊病,同时指出事功之学的流弊有陷入刑名之学的危险。全祖望指出永嘉之学虽以礼乐制度为主而追求体现于事功之中,同时兼顾主敬涵养,到了叶适将内圣道德视作外王事功之根本,从而修正了薛季宣、陈傅良等人重事功轻内圣的偏向。黄宗羲从其道德与事功并重的立场出发,调和了永康学派代表人物陈亮与朱熹的义利之辩。全祖望以陈亮晚年迎合光宗博取功名为例对其人品节操提出非议。对于浙东学派的同调唐仲友,全祖望肯定其经制之学的思想史地位,并认为朱熹、唐仲友的交恶应该平摊责任。The author makes clear that Yong Jia school can be divided into two groups and one group is represented by YE SHI,the other is by XUE JI-xuan and CHEN FU-liang,but the origin of Yong Jia school is from Cheng brothers.HUANG ZONG-xi admits that Yong Jia school is to revise the weakness of emptiness in the end of Taoism and points out that study of deeds is liable to changeinto the study of forms.QUAN ZU-wang considers that Yong Jia school is centered on ceremony system but embodied in the study of deeds and self restraints as well.When comes to YE SHI,he regards the Confucian moral as the basis of emperor's main work so as to revise XUE JI-xuan and CHEN FU-liang's idea.HUANG ZONH-xi takes moral and feats as his standpoints to adjust representatives of Yong Kang school,such as XUE JI-xuan and CHEN FU-liang's idea about justice and profits.QUAN ZU-wang raises the critical comments about CHEN LIANG's catering to GUANG ZONG for his official honor.And for another representative of East Zhejiang School,TANG Zhong-you,QUAN ZU-wang admits his position of learning in intellectual history and consider that ZHU XI and TANG ZHONG-you should take equal responsibility for becoming enemies.

关 键 词：《宋元学案》 浙东事功学派 永嘉学派 永康学派 唐仲友 

分 类 号：G127.55[文化科学]