宋元书院与地方文化——吉州地区书院、学术与民间宗教

Academies in Song and Yuan Dynasty and Local Culture: Academy, Academic and Folk Religions in Jizhou Region

在许多地方,书院曾是儒学教育的主要承担者。十至十四世纪吉州地方文化与道学教育相互作用。吉州的历史开始于七至八世纪。那时,吉州大姓开始搬迁到这一区域。搬迁在很大程度上并不是受佛教或道教的影响。当时民间宗教是相当现实的。效忠是宗教发展过程中的主要意识。功利精神或某种现实态度渗透到了当地的世界观和生活哲学。当地人对法律程序的熟悉程度和通过法律手段解决争端之快是出了名的。这也许能部分解释那一时期的相对和平。朱熹去世时,儒学已开始渗透到宗教。那时已有十三家书院,书院的高效率使用在传播儒家思想方面起到了作用。

Academies were the main carrier of Neo-Confucian teaching in various places. In this paper, I examine the interaction of local culture and Neo-Confucian teaching in the Chi-chou （modern Ji＇an, Jiangxi） region in the 10th to 14th centuries. Chi-chou developed rapidly in the Sung times, almost overtaking northern Chiang-hsi area in terms of population growth and economic prosperity. Over all, Chiang hsi had developed rapidly in the period concerned here. The importation of Kwang-tung salt over the Mei Pass route that linked Chiang - hsi and Kwang-tung explained partly the economic prosperity that characterized this remote south-eastern mountainous area. The history of the place really only started in the 7th to 8th centuries. The centuries were the time when most of the prominent families/lineages began actually to move to the region, which, significantly, had not been much affected by Buddhism or even Taoism, and where popular religion was quite utilitarian, in the sense of paying homage primarily to those who were important in the process of the region＇s development. Utilitarian spirit or .some kind of realistic attitude permeated the local world view and life philosophy. Chi-chou people had been widely known as particularly knowledgeable about legal procedure and were also known for their quickness in pursuing legal means for dispute resolution. This might partly explain the relative peace that prevailed there in at least the Sung times. Chi-chou intellectuals were also characteristically known for their writings in histories or historical geography. All these indicate a worldly and down-to-earth attitude towards humans and his daily life. This realism in the philosophy of life can also be seen in the life of many people, notably the prominent official cum poet Chou Pi-ta who was the pivotal force in the introduction of Neo-Confucianism into Chi-chou. By the time Chu Hsi died, Neo-Confucianism was already making its way into the region, where there already were as many as 13 academies. An efficient use of the academies for propagating the Neo-Confucian message was perhaps instrumental for the early introduction of the thought there. When compared with Chien-yang, Fu-chien, Chi-chou＇s intellectual development was characterized by a kind of readiness that was there for the adoption of Neo-Confucian influence. Both areas, however, were made part of Nec-Confucian sphere of influence because Neo-Confucian ＂missionaries＂ made effective use of the academies.