谷峰

南宋時，永嘉學派與朱熹道學派、陸九淵心學派鼎足而立，成為中國哲學史上的一個著名哲學流派。永嘉學派集大成者葉適，在述其永嘉學派淵源時，將先輩周行己、鄭伯熊、薛季宣、陳傅良作為永嘉學術(shù)相承之四大哲人。他在《溫州新修學記》中指出：“故永嘉之學、必兢省以御物欲者，周作于前而鄭承于后也?！痹捴械闹堋⑧?，指的是周行己和鄭伯熊。在此，葉適是將鄭伯熊作為永嘉學派中承前啟后的一位先驅(qū)哲人來評說的。

鄭伯熊何許人也？史書上對鄭伯熊沒有完整的記錄，但據(jù)零星的記載，今人還是可以了解其大概面貌的。

鄭伯熊（約1124-1181），字景望，學者稱敷文先生，永嘉縣表山村人。鄭伯熊出生于一個讀書人家庭，父親鄭熙績曾任溫州州學學錄（相當于今之市教育局中層干部）。母親陳氏，出身官宦人家。因此，鄭伯熊自少就受到良好教育。鄭伯熊私淑周行己，深受關(guān)洛之學影響。南宋紹興十五年（1145），鄭伯熊登進士第。紹興二十年（1150）起，鄭伯熊任臺州黃巖縣尉（相當于今之縣公安局局長），后歷任婺州司戶參軍、福建龍溪縣丞、國子監(jiān)丞、婺州知州、寧國府知府等職。淳熙八年（1185），病逝于福建建寧府知府（相當于今建寧市市長）任上，歸葬永嘉縣東川村澄覺寺北山。

鄭伯熊為人剛正不阿，廉潔奉公。紹興二十年（1150）27歲時任黃巖縣尉，年輕敢為，執(zhí)法如山，正氣凜然，高風亮節(jié)，人稱“石蓮縣尉”。據(jù)宋陳耆卿《赤城（臨海）志》的說法：鄭伯熊年齡雖小但意志堅定如石，品格似蓮花般清潔。

鄭伯熊為官體恤民情，為民請命。乾道二年（1166）八月，溫州各縣發(fā)生大水災，海水倒灌，房屋傾頹，溺死二萬余人。時任國子監(jiān)丞的鄭伯熊召開同鄉(xiāng)會，聯(lián)合在朝的鄉(xiāng)人，奏請賑濟。后朝廷差人賑濟，減輕了溫州民眾的苦難，并遷移一部分福建人充實溫州人口。乾道六年（1170）六月，福建八州縣遭受旱災，禾苗枯死，民眾苦不堪言。時任提舉福建常平茶事的鄭伯熊，上書朝廷開常平米倉賑濟。朝廷同意鄭伯熊的請求，開倉救濟，使當?shù)孛癖姸冗^了荒年。鄭伯熊正直立世，不戀官位，乾道九年（1173）任寧國魏王府司馬時，魏王傲慢無禮，鄭伯熊上書諫勸魏王說：“為人如不具備謙虛的德性，不會被他人認可。”忠言逆耳，魏王很不高興，鄭伯熊請求辭職，朝廷不準，后改任江西提刑。鄭伯熊未去赴任，乞祠（自請退職）歸家。

鄭伯熊的高尚品行來自他高深的學問修養(yǎng)，當時諸多著名文學家、學者都對他的學養(yǎng)給以很高的評價。如果那時有微信，我們會看到這些大咖對鄭伯熊的點贊：有門戶之見、咄咄逼人的理學家朱熹稱譽其文“平和純正”;文學家葉適恭敬地評其“少而德成，經(jīng)為人師”;教育家、哲學家袁燮豎著大拇指說：“太守龍圖鄭公伯熊，當世巨儒也”;永康學派代表人物陳亮贊嘆說：“尚書郎鄭公景望，永嘉道德之望也”;政治家、文學家周必大肯定說：“景望龍圖通經(jīng)篤行，見謂儒宗?！庇纱擞^之，在當時鄭伯熊可謂全國學界的代表人物。

鄭伯熊重視思想教育，當時奸相秦檜當國，禁止時人學習趙鼎、胡寅的學問，洛學衰落，鄭伯熊在福建任職時，不畏秦檜的嚴令，在全國首次雕版印刊《二程遺書》《外書》《文集》《經(jīng)說》，設(shè)立學校，聚徒二百余人，宣講洛學，使其重振，影響極大。他在家養(yǎng)病或退職歸家時，興辦城西書塾，講學其間，諄諄善誘，當時學者以宗師視之。那時青年俊彥木待問、陳傅良、葉適、蔡幼學，永康陳亮等均為其學生。其中木待問、陳亮分別為隆興元年（1163）、紹熙四年（1193）狀元及第，葉適于淳熙五年（1178）得中榜眼（第二名），陳傅良、蔡幼學均為進士出身，且陳傅良和葉適后成為永嘉學派的衣缽繼承者和集大成者。當時的著名學者樓鑰任溫州府學教授時，也拜鄭伯熊為師?？梢哉f，鄭伯熊為當時的教育事業(yè)作出了巨大貢獻，門下人才薈萃，皆是一代翹楚。

鄭伯熊有文集三十卷，有《六經(jīng)口義拾遺》《戇言》《紀綱》《敷文書說》等，由于當時不像如今那樣自費出版成風，鄭伯熊著作多散佚，現(xiàn)僅存《敷文書說》27條、《周禮訓義》19條，內(nèi)容簡略，不能以窺鄭氏學問之全貌。但從現(xiàn)存的幾條書說、經(jīng)義解說，可看出鄭氏精通史學，嫻熟經(jīng)制，宗崇孟子性理之學。這樣的公眾人物，《宋史》卻未立傳，僅在《宋史·陳傅良傳》內(nèi)帶上一筆：“當是時，永嘉鄭伯熊、薛季宣皆以學行聞，而伯熊于古人經(jīng)制治法討論尤精。”由此可見，鄭伯熊雖然宗崇性理之學，但對律法、規(guī)章制度和發(fā)展經(jīng)濟的實用之學理解很深，比薛季宣還要精深些。不過鄭伯熊服膺比他年少十歲的薛季宣的事功學說，與之相交，互相砥礪，探討事功學問。后來“必彌綸以通世變者”的薛季宣成為永嘉學派的創(chuàng)始者，然作為先驅(qū)者的鄭伯熊是永嘉學派性理之學轉(zhuǎn)向事功之學的關(guān)鍵人物，他對薛的學問也是有一定影響的。況且， 永嘉學派幾位代表人物都是他的學生?？梢哉f，鄭伯熊也是該學派創(chuàng)始者。葉適云：“而鄭景望書出，明見天理，神暢氣怡，篤信固守，言與行應(yīng)，而后知今人之心可即于古人之心矣?！贝耸侨~對乃師學問的高度評價。撇卻鄭伯熊對永嘉學派的重大影響，作為道學家的他，在南宋紹淳年間的道學復興中，他的貢獻是不亞于朱熹的。

鄭伯熊學問精深淵博，其詩歌有晉唐之風。南宋著名學者周必大在《省齋文稿 · 跋鄭景望詩卷》中大贊其詩句有晉唐遺風，胸中學養(yǎng)深不可測。然而，鄭之詩集也散佚不見，今僅存九首而已。

鄭伯熊的胞弟鄭伯英，也是永嘉學派著名學者，與其兄齊名。鄭伯英（1130-1192），字景元，晚年自號歸愚翁，隆興元年（1163）進士第四名。在鄭伯英中進士時，鄭伯熊高興地說：“兄弟，你超過我了?！比秽嵅⑷涡阒菖泄?，調(diào)杭州、泉州推官后，即以養(yǎng)親為由辭官不出，朝廷也不重新起用，因為他性格剛直，常批評弊政，易得罪君上及同僚權(quán)貴。他曾上《中興急務(wù)書》十篇，文章豪邁雄健，極言秦檜之罪， 當權(quán)者很是懼怕，不敢提拔他。鄭伯英為人尚義，急人所難，喜獎掖后人。葉適《水心集 · 歸愚翁文集序》載，鄭伯英在家時，熱心幫助朋友，經(jīng)常聚會，不知歲月更替，并樂在其中。鄭伯英學問博洽，見聞尤精，講學獨出機杼，見解深穎，深受學者愛戴。鄭伯英有文集《歸愚集》，今佚失。在當時，人稱鄭伯熊為大鄭公，鄭伯英為小鄭公，一時年輕學人對二鄭兄弟推崇至極。南宋學者、目錄學家陳振孫《書錄解題》載：“近世永嘉學者推二鄭”“二人皆豪杰之士也”

鄭伯熊有堂弟鄭伯謙，紹熙元年（1190）余復榜進士，曾任衢州府學教授，也為當時著名學者，現(xiàn)僅存《太平經(jīng)國之書》，是闡述《周禮》一些制度的著作，憑此書已無法了解其全面的學術(shù)成就?！蹲谠獙W案·卷三十二》將鄭伯熊與鄭伯英合傳外，還將鄭伯謙列為“家學”，可見他也是永嘉學派的中堅人物。另有堂弟鄭伯海，紹興二十一年（1151）進士，授海門尉、知南昌縣、擢知英德府，后任沿海制置司參議、制置使。鄭伯海家居時，設(shè)立義塾，聘請名師授徒，有學生500人。鄭伯海家與鄭伯熊家相距百余步，人稱“東西二鄭”。

據(jù)《宗元學案 · 周許諸儒學案》載：“乾淳之間（1165-1189），永嘉學者連袂成帷，然無不以先生兄弟為渠率（領(lǐng)袖）?！币馑际钦f，乾淳朝二十多年來，作為永嘉學派先驅(qū)者的鄭伯熊兄弟，帶領(lǐng)眾多的永嘉學者，研究學問，宣揚事功，為永嘉學派的開創(chuàng)貢獻了思想精華。

The Zheng Brothers：

Forerunners of the Yongjia School of Thought

By Gu Feng

The Yongjia School of Thought or simply Yongjia School was one of the three most influential philosophical schools， along with the School of Principle represented by Zhu Xi （1130-1200） and the School of Mind founded by Lu Jiuyuan （1139-1192）， during the Southern Song dynasty （1127-1279）. When tracing its origins， Ye Shi （1150-1223）， widely believed to be the doyen of the Yongjia School， counted Zhou Xingji （1067-1125）， Zheng Boxiong （ca. 1124-1181）， Xue Jixuan （1134-1173） and Chen Fuliang （1137-1203） as the four great philosophers who had established and developed the school.

Ye Shi once wrote， “Therefore， the learning of Yongjia and the idea to guard against material desire was initiated by Zhou and further developed by Zheng.” The “Zhou” and the “Zheng” refer to Zhou Xingji and Zheng Boxiong， and here， apparently， Ye had regarded Zheng as a pioneering figure of the Yongjia School who had helped solidify its status.

But who was Zheng Boxiong？ While historical records are somewhat sketchy when it comes to Zheng， with those available bits of documents and information， a rough picture of who he was could still be pierced together.

A native of Biaoshan village in Yongjia county， Zheng Boxiong was given the countesy name Jingwang and was called Master Fuwen by scholars. Born into a literary family， he received very good education at a young age. Zheng Xiji， Zheng Boxiongs father served as a mid-level official in Wenzhous education system. His mother， nee Chen， also came from a family whose members held public offices. In 1145， Zheng ranked first class in the imperial examination， and was conferred the title of metropolitan graduate with honors （jinshi jidi）. Since 1150， he held a string of positions in Wuzhou （present-day Jinhua city）， Fujian province， the Directorate of Education and Anhui province， among others. In 1185， Zheng died of illness while serving as the prefect of Jianning （present-day Jianning city） in Fujian province. He was buried at the northern hill of the Chengjue Temple at Dongchuan village， Yongjia county.

Zheng was known for his uprightness and incorruptibility. In 1150， when he acted as the county magistrate of Huangyan county at the young age of 27， he had already shown his braveness and decisiveness in enforcing laws. Chen Jiqing （1180-1236）， a Southern Song scholar， praised Zheng in the Annals of Chicheng （present-day Linhai city）： young as he was， Zheng Boxiong was as firm as a rock， and his character was as pure as a lotus flower， which earned him the title “Magistrate Stony Lotus”. Indeed， as the commander of military office for Prince Wei in 1173， he advised the prince against being so insouciant， as “those who lack humility will not be acknowledged by others.” Unsurprisingly， the advice was not taken too kindly by Prince Wei， and Zheng resigned in protest.

As an official， Zhengs compassion for the common people was evident. In August 1166， a deluge hit the area of Wenzhou. Coastal flooding flattened houses and drowned over 20，000 people. As the Proctor of the Directorate ofEducation， Zheng convened a meeting with fellow Wenzhouese in the capital， and， together with officials of Wenzhou origins serving in the imperial court， he asked the emperor for help， which was granted. Official relief later greatly lessened the suffering of Wenzhou people; in fact， a number of residents from neighboring Fujian province were also relocated to replenish the Wenzhou population. In June 1170， Zheng called for governmental relief when Fujian， where he served as the supervisor of taxation， salt and tea， was hit bu severe draught. Once again， heeding his plea， the imperial court offered relief and helped local people tide over the difficulties.

Erudite and cultured， Zhengs noble character had a lot to do with his learning. Many a philosopher and scholar at the time spoke highly of him. Zhu Xi considered Zheng “honest and refined”; Yuan Xie （1144-1224）， educator and philosopher， celebrated him as “a great Confucian master of our time”; Chen Liang （1143-1194）， statesman and philosopher， called Zheng “a moral beacon of Yongjia”; and Ye Shi lauded him as “a man of virtue and integrity since very young and a model teacher”.

A model teacher Zheng was， for he made great contributions to education. While holding public office in Fujian， he set up schools and published rare Neo-Confucian books， which greatly extended its influence. Young and upcoming Confucian scholars like Ye Shi and Chen Fuliang， who would go on to become masters of the Yongjia School， were all Zhengs students. His writings were also highly acclaimed： his poems were regarded by his contemporaries as being reminiscent of those from the Jin （265-420） and Tang （618-907） dynasties. Unfortunately， most of Zhengs poems have been lost and only nine have survived.

Born in the year 1130， Zheng Boying was one of leading figures of the Yongjia School as well， and was as well known as his elder brother Zheng Boxiong. Courtesy named Jingyuan， Zheng Boying called himself Gui Yu Weng （literally “Returning Foolish Old Man”） in the latter years of his life. He died in 1192.

In 1163， Zheng Boying ranked fourth in the imperial examination， and when Boxiong heard of the news， he gladly declared to Boying， “my brother， you have bettered me.” However， Boying resigned from office just serving one term as the assistant prefect of Xiuzhou （present-day Jiaxing）， which the imperial court was perhaps more than happy to accept， for Boying was known for his outspoken and acerbic criticisms of the establishment and could easily make himself an enemy of the powers that be. Nonetheless， like his elder brother， Boying was highly respected by his friends and fellow scholars. Chen Zhensun （1179-1262）， a Southern Song bibliographer， thus commented on them， “of the recent Yongjia scholars， the two Zhengs are the foremost” and “both are heroic figures”.

Zheng Boqian， Zheng Boxiongs cousin， was also an important scholar of the Yongjia School. His only surviving book Taiping Jingguo Zhi Shu （or the Book of Governance during Peace Times） is an exposition on Zhou Li （or the Rites of Zhou）， from which the full extent of his academic achievements could never be gleaned. Zhen Bohai， also Zheng Boxiongs cousin， was yet another public official and educator. During his retirement， Bohai set up a private school which recruited over 500 students.

As the authors of Song Yuan Xue An （or Annals of Scholars in the Song and Yuan Dynasties）， a history of Confucian philosophy during the period， observed， “during the reign of Qianchun （1165-1189）， a great number of Yongjia scholars emerged， and without exception， they had all looked to the Zheng brothers as the leaders.”