臺灣地區的漢學研究，若不計入光復以前民間的方言漢文教育與日本學 者的研究，是從1940 年中期才從大陸移入的。雖然作為立國精神而一直受 到重視，八十年代漢學研究中心設立後，漢學研究才真正進入現代化與國際 化的階段，至今四十年的耕耘，能有這樣的成果，亦差可告慰於國家贊助學 術與養士的苦心了。
這四十年也是大陸地區開放改革的時代，其學術研究從恢復到現代化，
近年更是高速發展，無論在質與量上幾乎把臺灣拋到後面。臺灣的困境，除 了在精神上去中國化外，因為少子化，辦教育者懷著高等教育將萎縮的預期 心理，很少釋出新的教職給青年學者。朱子有言：「理無氣則無掛搭處。」學 者如果無法生活，自然不必期待學術的存在了。
如果物質生活在未來得到改善，或目前已得到改善的學者，當如何規
劃自己的宋明儒學研究道路呢？筆者並無特別的建議，本文羅列臺灣四十 年來的研究成果，顯然是多途並進的，學者當本著自己所受到的訓練與學 術的興趣，與師友多加切磋，當會找到適合自己的道路。儒學雖然已是現 代化、國際化的書本學問，但只要肯承認，仍然可以是個人安身立命的精 神支柱與國家社會的精神資源；只要堅持獨立思考的精神，就不會被大陸 地區排山倒海的研究所淹沒。筆者最不相信有精神上去中國化之事，只要 用漢字，整套中華文化就被帶進來了，所謂去中國化，只是放棄自己對中 華文化的解釋權而已。就好像四十年以前，如果錢穆與當代新儒家不講中 華文化的話，中華文化的詮釋就只剩下唯物主義一種聲音了。因此對於未 來，筆者沒有具體的建議，只希望學子本著獨立精神，對有價值的學科進 行積極的研究。
Forty Years of Research on Song and Ming Confucianism
Tsai-chun Chung*
Abstract
In this article, the studies of Song and Ming Confucianism in Taiwan during these last forty years are classified into three categories according to the approaches adopted. The first is a philosophical approach which compares Song and Ming Confucianism with modern philosophy in order to discover its unique characteristics and its place within world philosophy. The following rough branches of study have emerged within this category: (1) Research on modern paradigms of Neo-Confucianism continue and develop the studies of Song and Ming Neo-Confucianism undertaken by Mou Tsung-san 牟宗三, Lao Sze-kwang 勞思光, and Tang Jun-yi 唐君毅. Scholars following this line include Lee Ming-huei 李明輝, Yang Cho-hon 楊祖漢, and Lin Yueh-hui 林月惠, and topics of interest and new developments largely revolve around whether the interpretation of Zhu Xi’s 朱熹 philosophy should be revised in terms of the Neo-Confucian School of Mind and whether the conception Tiandao 天道 ought to be retained.
(2) The theory of qi 氣, with scholars Yang Rur-bin 楊儒賓 and Liu Yu-ming 劉 又銘 being its representatives, maintains that there are two theories of qi, which take qi as metaphysical and physical, respectively. (3) The hermeneutics approach concerns the many commentaries of the Classics composed by Zhu Xi, which are important resources for the study of his philosophy; moreover, the introduction of
* Tsai-chun Chung, Adjunct Research Fellow, Institute of Chinese Literature and Philosophy, Academia Sinica.
modern hermeneutics has brought new light to Zhu Xi’s philosophy by studying his standpoints, attitudes, and methods of interpreting the Classics, an approach exemplified by Lin Wei-chieh 林維杰. (4) Concerning the “theory of [the spiritual]
realm,” or “theory of perfect personality,” Duh Bau-ruei 杜保瑞 has proposed an approach regarding the four fundamental matters of philosophy, which aside from this one, also include cosmology, ontology, and method of cultivation (practical theory). However, it is the theory of the spiritual realm that most concerns and is the aim of scholars of Song and Ming philosophy.
The second method of study are approaches of intellectual history, usually adopted by scholars with backgrounds in historical studies. Their main concern is the dynamic formation of ideas in the actual living world and follows the complicated web interwoven by trends of thoughts and mental states. Important scholars of this approach are Huang Chin-hsing 黃進興, Wang Fan-sen 王汎森, and Lu Miaw-fen 呂妙芬.
Thirdly, we find approaches of the history of scholarship 學術史, or academic history, mainly adopted by scholars from Chinese literature departments, such as Gu Ching-mei 古清美 and Tai Ching-hsien 戴景賢. Numerous works have been completed along this line, most of which appear less conscious of methodology or inter-disciplinary approaches. Nevertheless, these scholars are well trained in textual studies and Chinese classical traditions, and related works have a certain potential for further development.
Keywords: Song and Ming Confucianism, philosophical approach, approaches of intellectual history, approaches of the history of scholarship