谷峰

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

鄭伯熊何許人也？史書上對(duì)鄭伯熊沒(méi)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(xué)者稱敷文先生，永嘉縣表山村人。鄭伯熊出生于一個(gè)讀書人家庭，父親鄭熙績(jī)?cè)螠刂葜輰W(xué)學(xué)錄（相當(dāng)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(xué)影響。南宋紹興十五年（1145），鄭伯熊登進(jìn)士第。紹興二十年（1150）起，鄭伯熊任臺(tái)州黃巖縣尉（相當(dāng)于今之縣公安局局長(zhǎng)），后歷任婺州司戶參軍、福建龍溪縣丞、國(guó)子監(jiān)丞、婺州知州、寧國(guó)府知府等職。淳熙八年（1185），病逝于福建建寧府知府（相當(dāng)于今建寧市市長(zhǎng)）任上，歸葬永嘉縣東川村澄覺(jué)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(shí)任黃巖縣尉，年輕敢為，執(zhí)法如山，正氣凜然，高風(fēng)亮節(jié)，人稱“石蓮縣尉”。據(jù)宋陳耆卿《赤城（臨海）志》的說(shuō)法：鄭伯熊年齡雖小但意志堅(jiān)定如石，品格似蓮花般清潔。

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

鄭伯熊的高尚品行來(lái)自他高深的學(xué)問(wèn)修養(yǎng)，當(dāng)時(shí)諸多著名文學(xué)家、學(xué)者都對(duì)他的學(xué)養(yǎng)給以很高的評(píng)價(jià)。如果那時(shí)有微信，我們會(huì)看到這些大咖對(duì)鄭伯熊的點(diǎn)贊：有門戶之見(jiàn)、咄咄逼人的理學(xué)家朱熹稱譽(yù)其文“平和純正”;文學(xué)家葉適恭敬地評(píng)其“少而德成，經(jīng)為人師”;教育家、哲學(xué)家袁燮豎著大拇指說(shuō)：“太守龍圖鄭公伯熊，當(dāng)世巨儒也”;永康學(xué)派代表人物陳亮贊嘆說(shuō)：“尚書郎鄭公景望，永嘉道德之望也”;政治家、文學(xué)家周必大肯定說(shuō)：“景望龍圖通經(jīng)篤行，見(jiàn)謂儒宗?！庇纱擞^之，在當(dāng)時(shí)鄭伯熊可謂全國(guó)學(xué)界的代表人物。

鄭伯熊重視思想教育，當(dāng)時(shí)奸相秦檜當(dāng)國(guó)，禁止時(shí)人學(xué)習(xí)趙鼎、胡寅的學(xué)問(wèn)，洛學(xué)衰落，鄭伯熊在福建任職時(shí)，不畏秦檜的嚴(yán)令，在全國(guó)首次雕版印刊《二程遺書》《外書》《文集》《經(jīng)說(shuō)》，設(shè)立學(xué)校，聚徒二百余人，宣講洛學(xué)，使其重振，影響極大。他在家養(yǎng)病或退職歸家時(shí)，興辦城西書塾，講學(xué)其間，諄諄善誘，當(dāng)時(shí)學(xué)者以宗師視之。那時(shí)青年俊彥木待問(wèn)、陳傅良、葉適、蔡幼學(xué)，永康陳亮等均為其學(xué)生。其中木待問(wèn)、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(xué)均為進(jìn)士出身，且陳傅良和葉適后成為永嘉學(xué)派的衣缽繼承者和集大成者。當(dāng)時(shí)的著名學(xué)者樓鑰任溫州府學(xué)教授時(shí)，也拜鄭伯熊為師?？梢哉f(shuō)，鄭伯熊為當(dāng)時(shí)的教育事業(yè)作出了巨大貢獻(xiàn)，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(jì)綱》《敷文書說(shuō)》等，由于當(dāng)時(shí)不像如今那樣自費(fèi)出版成風(fēng)，鄭伯熊著作多散佚，現(xiàn)僅存《敷文書說(shuō)》27條、《周禮訓(xùn)義》19條，內(nèi)容簡(jiǎn)略，不能以窺鄭氏學(xué)問(wèn)之全貌。但從現(xiàn)存的幾條書說(shuō)、經(jīng)義解說(shuō)，可看出鄭氏精通史學(xué)，嫻熟經(jīng)制，宗崇孟子性理之學(xué)。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(dāng)是時(shí)，永嘉鄭伯熊、薛季宣皆以學(xué)行聞，而伯熊于古人經(jīng)制治法討論尤精。”由此可見(jiàn)，鄭伯熊雖然宗崇性理之學(xué)，但對(duì)律法、規(guī)章制度和發(fā)展經(jīng)濟(jì)的實(shí)用之學(xué)理解很深，比薛季宣還要精深些。不過(guò)鄭伯熊服膺比他年少十歲的薛季宣的事功學(xué)說(shuō)，與之相交，互相砥礪，探討事功學(xué)問(wèn)。后來(lái)“必彌綸以通世變者”的薛季宣成為永嘉學(xué)派的創(chuàng)始者，然作為先驅(qū)者的鄭伯熊是永嘉學(xué)派性理之學(xué)轉(zhuǎn)向事功之學(xué)的關(guān)鍵人物，他對(duì)薛的學(xué)問(wèn)也是有一定影響的。況且， 永嘉學(xué)派幾位代表人物都是他的學(xué)生。可以說(shuō)，鄭伯熊也是該學(xué)派創(chuàng)始者。葉適云：“而鄭景望書出，明見(jiàn)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。”此是葉對(duì)乃師學(xué)問(wèn)的高度評(píng)價(jià)。撇卻鄭伯熊對(duì)永嘉學(xué)派的重大影響，作為道學(xué)家的他，在南宋紹淳年間的道學(xué)復(fù)興中，他的貢獻(xiàn)是不亞于朱熹的。

鄭伯熊學(xué)問(wèn)精深淵博，其詩(shī)歌有晉唐之風(fēng)。南宋著名學(xué)者周必大在《省齋文稿 · 跋鄭景望詩(shī)卷》中大贊其詩(shī)句有晉唐遺風(fēng)，胸中學(xué)養(yǎng)深不可測(cè)。然而，鄭之詩(shī)集也散佚不見(jiàn)，今僅存九首而已。

鄭伯熊的胞弟鄭伯英，也是永嘉學(xué)派著名學(xué)者，與其兄齊名。鄭伯英（1130-1192），字景元，晚年自號(hào)歸愚翁，隆興元年（1163）進(jìn)士第四名。在鄭伯英中進(jìn)士時(shí)，鄭伯熊高興地說(shuō)：“兄弟，你超過(guò)我了。”然鄭伯英任秀州判官，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?yàn)樗愿駝傊?，常批評(píng)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(dāng)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(jiǎng)掖后人。葉適《水心集 · 歸愚翁文集序》載，鄭伯英在家時(shí)，熱心幫助朋友，經(jīng)常聚會(huì)，不知?dú)q月更替，并樂(lè)在其中。鄭伯英學(xué)問(wèn)博洽，見(jiàn)聞?dòng)染?，講學(xué)獨(dú)出機(jī)杼，見(jiàn)解深穎，深受學(xué)者愛(ài)戴。鄭伯英有文集《歸愚集》，今佚失。在當(dāng)時(shí)，人稱鄭伯熊為大鄭公，鄭伯英為小鄭公，一時(shí)年輕學(xué)人對(duì)二鄭兄弟推崇至極。南宋學(xué)者、目錄學(xué)家陳振孫《書錄解題》載：“近世永嘉學(xué)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(fù)榜進(jìn)士，曾任衢州府學(xué)教授，也為當(dāng)時(shí)著名學(xué)者，現(xiàn)僅存《太平經(jīng)國(guó)之書》，是闡述《周禮》一些制度的著作，憑此書已無(wú)法了解其全面的學(xué)術(shù)成就?！蹲谠獙W(xué)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(xué)”，可見(jiàn)他也是永嘉學(xué)派的中堅(jiān)人物。另有堂弟鄭伯海，紹興二十一年（1151）進(jìn)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(shí)，設(shè)立義塾，聘請(qǐng)名師授徒，有學(xué)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(xué)案 · 周許諸儒學(xué)案》載：“乾淳之間（1165-1189），永嘉學(xué)者連袂成帷，然無(wú)不以先生兄弟為渠率（領(lǐng)袖）?！币馑际钦f(shuō)，乾淳朝二十多年來(lái)，作為永嘉學(xué)派先驅(qū)者的鄭伯熊兄弟，帶領(lǐng)眾多的永嘉學(xué)者，研究學(xué)問(wèn)，宣揚(yáng)事功，為永嘉學(xué)派的開(kāi)創(chuàng)貢獻(xiàn)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.”