王十朋为事功而求道

Wang Shipeng’s Pragmatism

温州学派(古称永嘉学派)在王安石新学、程颐洛学、吕大临关学的融突和合中,创新为事功之学。王十朋便是在事功之学大流行的温州经济文化背景下,问道、求道、悟道,进而认同事功之学。他认为,为学必须做到尽己、尽人、尽天,不能坐而论道。道合内外,无二致,没有亲疏、贵贱、贫富差分。五常之道莫大于仁。仁义为天下普适的道德言行原则和信条。仁义礼智信是五常的正性。性的善恶是心所发,受心制约。君子之学必先正心术,然后圣人之道,斯可得入。心性道德为群体所接受,促使中华民族成为礼仪之邦。这详备于王十朋所著《周礼详说》的统摄古今中。他认为,治国理家的首要是尽革今日的蔽政。公家之政为国政,私家之政为家政。因之,他又作《家政集》。此外,他主张抗金,并对宋战、和的形势进行了精准分析,体现了其事功的精神。

The Wenzhou School(called Yongjia School in ancient times)innovated as the utilitarian school in the integration of various schools in the Song Dynasty.Under the economic and cultural background of Wenzhou where the utilitarian school was prevalent,Wang Shipeng asked,sought and realized the Tao.He believed that self cultivation means to do one’s best,instead of talking the talk.Benevolence is the first importance which with righteousness,propriety,wisdom and trust is the positive nature of in the five constant virtues.The good and evil of nature are originated and controlled by the mind.The gentleman must first learn the right mind,and then can get into the sage’s way.The spiritual morality is accepted by the group,which makes the Chinese nation become a nation of rites and ceremonies.This is detailed in the ancient and modern Zhou Rituals Illustrated by Wang Shipeng.He believed that the first thing a statecraft should do was to make a reform and innovation at present.Public administration is state administration,private administration is domestic administration.As a result,he also wrote a collection of family policy.In addition,he advocated fighting against the state of Jin,and accurate analysis of the situation between war and peace,reflects the spirit of the utilitarian school.