朱熹的帝王学

On Zhu Xi's Doctrines of Monarch

按朱熹的道统论,孔子以前是王者以道统相传,孔子以后的道统传人则不再是王者;另一方面,朱熹所说的正统是指政权的正统性,成为正统的条件就是统一天下并维持两代以上,对于道德性不作要求。朱熹的正统论独立于道统论,继承了北宋以来区分看待政权的正统性与道德性的观点。如此一来,即使是身为正统王朝的君主,也有学习帝王学的必要。朱熹属于道学派,该学派自程颐之时起,就以提倡帝王学而闻名。程颐和朱熹都有一个认识,即政治的好坏取决于皇帝用人的得当与否。而皇帝只有学习道学的帝王学,才能准确地用人。在朱熹看来,皇帝有皇帝的职责,与士大夫尽自己的职责一样,皇帝也要尽皇帝的职责。这里存在一种分工的思想。对朱熹的帝王学而言,《大学》和《书经》同样重要。皇帝和一般士大夫之间虽然具体职务不同,但是在践行《大学》八条目这一点上是一致的。朱熹甚至认为,在学问和修养上,"布衣韦带之士"所当从事之事与"帝王之学"并无二致。可以说,这种看法是将士大夫的理想投射到皇帝身上。朱熹的帝王学是从士大夫的角度所构建的帝王学,故士大夫在社会中有其特殊的存在感。

According to Zhu Xi’s understanding of orthodox Confucianism,a legitimate monarch was undoubtedly the embodiment of the orthodox Confucianism before the time of Confucius. However,since then,things had changed,and a monarch was not necessarily an orthodox Confucians. By 'orthodoxy,'Zhu Xi meant the political legitimacy which,without any qualification in the moral aspect,was justified by the unity of ruling that lasts for at least two generations. This distinction between the political legitimacy and the orthodoxy of Confucianism was the result of the thinking prevailing in the Northern Song Dynasty. Thus even a monarch was required to study Confucianism. Zhu Xi belonged to the school of orthodox Confucianism which was renowned for its doctrine of monarch since Cheng Yi,and he shared with Cheng Yi in the belief that the success of ruling depended on a monarch making proper use of personnel,a task the monarch was adequate to only through studying the doctrine of monarch in orthodox Confucianism. A monarch must fulfill his duties as what an intellectual did,that is,practicing the eight principles in Da Xue. Thus there was no difference between monarch and common people in this respect. Zhu Xi projected the ideal of intelligentsia upon monarch,and formed his doctrines of monarch in the perspective of intelligentsia,which thereby acquired a salient status in society.