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This article explains how Zhu Xi attempted to reintegrate sagehood and governing the world, one of the most serious political questions in the Confucian tradition. Facing the gap between moral authority and actual political power, Zhu Xi presented a new alternative for integrating sagehood and ideal governance. This article explores his idea of sagehood in connection to his new approach to governance. I pay particular attention to the paradox of “learning to become a sage,” since Zhu Xi’s teaching included a seemingly self-contradictory promise. For Zhu Xi, every human being has the universal potential to become a sage and anyone can be a sage through learning. However, Zhu Xi also held that in physical and historical reality it is impossible for humans to become a sage through learning. This contradiction shifts the focus of learning from the result of learning to the process of learning. Zhu Xi emphasized learning as a lifelong project and argued that individuals seeking sagehood should engage in the processes of right learning throughout their lives without interruption. According to him, the importance of learning to become a sage lies in following a path of moral learning rather than the possibility of realizing its ultimate goal. The most crucial notions of Zhu Xi’s philosophical system are also described through the metaphor of process. The investigation of things, the most fundamental basis of his learning, has the same contradiction as learning to become a sage. With such a philosophical system, Zhu Xi also claimed that the sagely governance prepared by Confucius was his learning per se. As a result, he attempted to reintegrate sagehood and statecraft by presenting the learning process as analogous to or identical with the governing process. One consequence of this, I argue, is that Zhu Xi’s learning process can also be seen as the process of governing the world in which it is a group of people with a shared purpose, rather than a single sage, who participate by committing to the lifelong project of learning to become a sage.
本文討論說明的是朱熹針對儒家政治思想中最重要的內容之一的“如何將‘聖人之治’與現實的‘經世’再結合”這一問題所提出的解決方法。針對現實中道德權威與政治權力乖離的問題，朱熹提出了將“聖人之治”與現實“經世”相結合的新的對策。本論文將朱熹新的“經世”觀點及其對聖人的思考結合起來進行了說明，並特別注意到朱熹所提出的“聖學”中所包含的悖論。朱熹一方面認爲所有人都具備成聖的普遍潛力，通過“學”都能成聖。但同時另一方面他又指出在現實中與曆史上，從來都沒有人通過“學”而到達過聖人的境界，而且那也是不可能實現的。可見朱熹對於“學”其實持著自相矛盾的觀點。盡管如此，朱熹事實上是通過這一矛盾來啟發人們不要執著於“學”的結果而應該關注“學”的過程。朱熹強調說“學”是一個人應該一生不斷追求的，哪怕是一瞬間也不應該脫離正確的“學”的過程。爲了成聖而堅持“學”之所以重要，並不是因爲“學”就真的有可能實現成聖這一最終目的，而是因爲參與到遵循倫理的正確的學的過程本身才是最重要的。朱熹哲學體系的主要概念和理論中也有很多可以用表現過程的比喻來予以說明的。而且他關於“學”的理論體系中處於最根本地位的“格物”也存在與“聖學”悖論類似的矛盾。在這樣的哲學體系基礎上，朱熹對他關於“經世”構想的說明繼承了孔子的思想，指的是准備好了的“聖王”的“經世”事實上就是“學”本身。朱熹對於“如何才能重新像三代理想時期一樣由聖人來治理天下”這一問題提出了將“學”的過程與“經世”的過程同一化的方法。他認爲，不是由一個完美無缺的聖人來治理天下，而是通過讓更多的人參與到爲了成聖而終身獻身於“學”的過程中來這一辦法才能夠真正參與到“經世”的過程中。
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朱熹, 聖人, 經世, 過程, 聖學的悖論, 聖人之治與經世的再結合
