單長濤

君子最早見于我國古老經(jīng)典，后經(jīng)孔子改造與設(shè)計、孔子后學(xué)的充實而成為象征仁禮兼?zhèn)洹⑿藜喊踩?、“慎?dú)”而“中庸”、厚德載物的理想人格，深刻塑造了中華民族的精神。南宋以后，孔氏后人南遷入衢，形成了以衢州孔氏家廟為物化象征、以儒家思想為核心的孔氏南宗文化，君子思想由此在三衢大地生根發(fā)芽，為當(dāng)?shù)囟Y儀人文教化作出了不可磨滅的貢獻(xiàn)，推進(jìn)了衢州的“人文有禮”，是今天“衢州有禮”的思想活水。

衢州君子之風(fēng)漸成

衢州“居浙右之上游，控鄱陽之肘腋，制閩越之喉吭，通宣歙之聲勢”，川陸所會，四省通衢，特殊的地理位置，南孔未扎根以前的衢州民風(fēng)素來尚武、好義、彪悍，這種民風(fēng)類似于孔子所講的“好勇不好學(xué)，其蔽也亂”，需要“學(xué)禮”做君子以完善。

南孔落戶衢州確確實實發(fā)揮了這種作用，孔氏后人以衍圣弘道為己任，入仕則行仁義之政，居鄉(xiāng)則教化一方。光緒《常山縣志》卷五十九《寓賢》記載：“孔詔，……任衢州西安縣管民長官。介然自守，以禮義化俗，未嘗怒加一人。” 孔詔之子孔灝等人進(jìn)一步發(fā)揚(yáng)了“介然自守，以禮義化民”的修己安人的君子精神，世人贊道：“自圣人至君，五十有三世矣，而君之兄弟皆彬彬有學(xué)，食祿于時，以世其家，所謂圣人之澤雖萬世猶未艾者也?！毕窨自t父子一樣的孔子南宗后人幾乎代有人出，不勝枚舉，他們在其位謀其政，衍圣弘道。入仕者在衍圣弘道，居鄉(xiāng)者亦在教化百姓。“孔洙讓爵”前，孔子五十世孫孔元龍年逾九十，仍然在柯山書院著書立說，教書育人?！翱卒ㄗ尵簟焙?，平民化南宗后人更加自覺融入江南社會，樂善好施，推進(jìn)了當(dāng)?shù)氐娜宋慕袒?，如孔子第六十五世孫孔衍鸞因“忠義之念甚篤”而影響鄉(xiāng)里;第六十七世孫孔毓天“以敦倫飭紀(jì)、樂善好施為念”而為人所推崇，為“士修禮義，俗尚敦樸”的社會風(fēng)氣的形成作出積極的貢獻(xiàn)。

經(jīng)一代又一代的孔氏南宗人“銘先祖教誨，矢志于衍圣弘道，未敢稍有懈怠”的作為，在儒家文化浸潤下，衢州的社會風(fēng)氣終有質(zhì)的完善?？鬃雍笕恕澳隙啥螅禐榇笞?，歷二十余世足為鄉(xiāng)邦弁冕” ，受此教化，“三衢人士德日崇，業(yè)日廣，以倫理為镃基，以廉節(jié)為砥柱，以詩書為戶牖，以政教禮樂為丹雘，窮則追簞瓢沂浴之風(fēng)，達(dá)則樹伊周呂召之業(yè)”，衢州“世風(fēng)益競，名巨迭出。至今敦行古道，雅尚禮文。君子重廉恥、惜名節(jié)，小民畏刑憲、寡詞訟。居市井者文而浮，處鄉(xiāng)都者質(zhì)而鄙?！?“悍而果”的衢州也由此大變?yōu)楹脤W(xué)知禮的君子衢州。

衢州的“博文約禮”

書院作為古代中國乃至東亞一種較為特殊的教育載體，是以私人為主體、間有官府興辦的聚徒講授、研究學(xué)問的場所。它雛形于東漢，發(fā)軔于唐代，發(fā)展于北宋，繁榮于南宋，衰落于明清。在書院的發(fā)展史上，南宋書院的發(fā)展呈井噴之勢，按照鄧洪波的統(tǒng)計，南宋書院總數(shù)為442所，是北宋的6倍，是唐至北宋500年間總書院143所的3倍 。南宋時，從地域上來看，前三名的分布是：江西147所、浙江82所、福建57所 ，三地的書院幾乎占據(jù)了南宋總書院的三分之二，出現(xiàn)這種地域上的盛況，除了朱熹、陸九淵等人的努力外，與孔氏南宗文化落根于三地的接壤地衢州亦有莫大關(guān)系 。而當(dāng)時的衢州在書院發(fā)展方面亦是預(yù)料中的興盛，參照吳萬居、傅春齡、崔銘先等人的研究成果，在南宋時衢州的書院多達(dá)20所，其中的柯山書院、清獻(xiàn)書院更是在全國負(fù)有盛名。 衢州書院的興盛一直延續(xù)到了明清。按照劉國慶的研究，至明清時期衢州書院依舊繁榮，當(dāng)時的書院已達(dá)30多所，主要有清獻(xiàn)書院、衢麓講舍、正誼書院、鹿鳴書院、清漾書院、鳳梧書院、定陽書院、崇化書院、逢辰書院等。

在整個衢州書院史上最為著名的當(dāng)屬柯山書院（前身為梅巖講舍），通過它可窺衢州書院盛景?？律綍河擅珟詣?chuàng)建于兩宋之交，創(chuàng)成之初，朱熹等人便常來此講學(xué)，促進(jìn)了柯山書院的大盛。其后大儒徐霖在此“研精六經(jīng)之奧，探賾先儒心傳之要”，“四方之士前來聽講者達(dá)三千多人” ;孔子五十世孫孔元龍著《誨忠策》《柯山論語講義》教誨學(xué)子，其“卒之日，弟子臨哭者三百人” ;馬端臨寓著于教，完成“治國安民，濟(jì)世之儒的有用之學(xué)”的《文獻(xiàn)通考》?！诳律綍海梢钥闯?，當(dāng)時衢州書院中教授德藝雙馨，所教內(nèi)容為儒家修德陽性之學(xué)，學(xué)眾之多且虔心問學(xué)、尊師重教。因此，以柯山書院為代表的衢州書院事業(yè)，對衢州所產(chǎn)生的作用是顯而易見的。與著眼于選拔官僚的官學(xué)不同，這些書院注重人格教育、修身之道，教人做君子。衢州書院培養(yǎng)了一批又一批深諳儒家思想文化的人才，據(jù)有關(guān)史料統(tǒng)計，自南宋至清，衢州籍中進(jìn)士科舉者多達(dá)1013名（含狀元3名），有力地推進(jìn)了衢州人士修身齊家治國平天下的君子理想的實現(xiàn)。

在歷史上曾空前繁盛的衢州書院在近代也走向了衰落。1901年，清政府令書院改學(xué)堂，從此傳統(tǒng)書院成為歷史，這不能不讓人扼腕嘆息，正如胡適所言：“書院之廢，實在是吾中國一大不幸事。一千年來學(xué)者自動的研究精神，將不復(fù)現(xiàn)于今日?！?但進(jìn)入二十一世紀(jì)又出現(xiàn)了讓我們欣慰的畫面，傳統(tǒng)的書院雖然沒有了，但一些具有傳統(tǒng)書院讀經(jīng)、藏書、會講功能的機(jī)構(gòu)漸漸興起。

君子精神潤衢州

在孔子思想中，孝為仁之本、禮之始，是君子最為重要的內(nèi)在品質(zhì)。孔氏南渡儒家思想扎根衢州之后，孝文化得到弘揚(yáng)。這突出的事件即是衍圣公孔文遠(yuǎn)為周雄立周宣靈王廟。周雄，杭州新城（富陽）縣人，生于南宋淳熙十五年（公元1188年）。年少時隨父來衢，與孔子第五十一世孫、衍圣公孔文遠(yuǎn)同窗讀書，私交甚好。周雄二十四歲時，其母病重，他到婺源五王廟為母祈福，歸衢，聞母訃，痛哭哀傷死于船中?？孜倪h(yuǎn)感其純孝，捐出住宅，為周雄塑像立廟以祀。

衍圣公立周宣靈王廟是對行孝之人的最高褒獎，體現(xiàn)了孔氏南宗后人對孝的重視。此后，孔子南宗人將周宣靈王廟作為孝文化的重要載體，以教化人心，促使以“南孔”孝文化為中心的衢州地方文化的形成和發(fā)展，形成了“孝”的節(jié)日，如萬田鄉(xiāng)余家山頭村每年正月十八的“女兒節(jié)”（浙江省非物質(zhì)文化遺產(chǎn)），在這一天，女兒必須回娘家孝順父母，到祠堂祭祖;衢江區(qū)云溪鄉(xiāng)蔣村的重陽節(jié)尊老祭祖，老人一律款待的習(xí)俗延續(xù)至今等。由此可見，孝文化浸潤著衢州，已成為衢州人思想不可割舍的部分，培養(yǎng)了一批又一批的孝子、孝女，如，明代的為探望病重繼母千里迢迢回家而病逝的余敬、今天的“最美衢州人”孝心媳婦劉興娥等。這些將孝作為立身之本的人，于古于今都是一個不折不扣的君子，他們的孝行促成了家庭和睦、鄰里團(tuán)結(jié)、社會和諧，詮釋了君子衢州。

衢州的新君子

孔氏南宗的到來，推進(jìn)了衢州儒學(xué)的興盛，在明朝中后葉，南孔儒學(xué)已滲透到商業(yè)領(lǐng)域。這突出體現(xiàn)在徽商入衢與“龍游商幫”的形成。

徽商入衢。衢州接壤徽南，富產(chǎn)木材、茶葉等，從明朝開始，以“鹽、茶、木、質(zhì)鋪（典當(dāng)）為大宗”的徽商漸漸遍及衢州。久而久之，許多徽商便買田置地僑寓于衢。鄭瀛《文公祠記》記載：“明天啟七年，徽商諸先輩捐資鬻地，建祠于城之小東門朝京坊新安里，同事者十三姓，合業(yè)者二十九人?！边@其中最為著名的代表是鄭鶴旸。

鄭鶴旸在衢州長期經(jīng)營鹽業(yè)，其人亦商亦儒、廣交名流，撰有《榖似巵言》，深受當(dāng)時明朝首輔葉向高的贊頌，葉親自為鄭撰寫《新安里記》，高度贊揚(yáng)鄭鶴旸“孝友”“雅志經(jīng)世”，鄭著《榖似巵言》乃“博物善作”，其寓所新安里為“君子之茲里之創(chuàng)也”。 觀《新安里記》，以鄭鶴旸為代表的儒商以自己品性、儒雅博得社會上的認(rèn)可，是儒化的徽商。如果說，徽商來衢州經(jīng)商是因為衢州的物產(chǎn)，那么他們扎根衢州則源自對衢州人文的認(rèn)同感?；瘴幕囟Y義，崇儒學(xué)，徽商大多受徽文化的熏陶，在所到之地多樂善好施。而衢州是孔氏南宗的核心地，淵源同自的兩大地域文化自然融合，這促使徽商入衢與本身的儒化?；丈倘脶椋瑢︶橹萆钣杏绊?，助推了衢州儒商的產(chǎn)生，這其中的卓越代表便是“龍游商幫”。

“龍游商幫”的形成?！褒堄紊處汀笔且钥h名來命名的，但實指浙西地區(qū)衢州府西安、常山、開化、江山、金華湯溪等地的衢商集團(tuán)，明萬歷年間，在與徽商、晉商以及江右?guī)蜕倘嗽谏虉鲋薪侵鸷蛯W(xué)習(xí)中嶄露頭角。 龍游商幫在形成和發(fā)展的過程中均貫穿著君子精神。

龍游商幫成功的意義是雙向的，于商人，他們以儒為鍥，在商人的骨子里注入了君子的氣質(zhì)，改變時人對商人的傳統(tǒng)認(rèn)知;于君子，龍游商幫以切實行動證明了不僅在士農(nóng)階層能成為君子，在所謂的“四民之末”的商人階層里也可以成為君子，這無疑是對中國傳統(tǒng)君子文化的一個擴(kuò)展。

雖然在清末由于小農(nóng)經(jīng)濟(jì)的舉國強(qiáng)勢、陸路交通的開辟與水運(yùn)交通的式微，尤其是太平軍入浙等原因，龍游商幫走向隱沒，但我們應(yīng)該看到，它對商人的新界定，對君子的新解讀，以及要經(jīng)商先做人、用君子人格撐起經(jīng)商之道的經(jīng)商真諦影響深遠(yuǎn)，為之后浙商的興盛與“堅忍不拔的創(chuàng)業(yè)精神、敢為人先的創(chuàng)新精神、興業(yè)報國的擔(dān)當(dāng)精神、開放大氣的合作精神、誠信守法的法治精神、追求卓越的奮斗精神”的浙商精神的形成做了源頭之功。

君子氣象綻放新衢州

2011年，衢州市委、市政府為貫徹黨和國家的社會主義核心價值體系與道德文明建設(shè)，在衢州市范圍內(nèi)開展了“最美衢州人”的實踐行動。“最美衢州人”一經(jīng)提出，即在社會上引起共鳴，涌現(xiàn)了一批又一批的最美衢州人。如勇救落水少年而不幸犧牲的“最美爺爺”占祖億，義務(wù)修路37載的“愚公”王嗣高、廖彩香夫婦，12年替子還債的誠信老爹黃茂盛，一肩扛起三個娘的孝順媳婦張素梅，以及不讓一個病人掉隊的“移動結(jié)核門診”團(tuán)隊等。太多太多的衢州人在默默無聞地踐行著最美精神，他們使“最美”由“盆景”變“風(fēng)景”。

“最美衢州人”所表現(xiàn)的是行動，所內(nèi)化的則是大仁大愛、無私奉獻(xiàn)的精神，這種精神正是傳統(tǒng)君子精神在衢州的綻放，而這些“最美”的“衢州人”完全配得上君子的稱號，由此使君子氣象彌衢城。這正如前中共衢州市委書記陳新所言：“‘最美衢州人，美在樸實無華的善良，美在真摯無悔的奉獻(xiàn)，美在勇于擔(dān)當(dāng)?shù)姆瞰I(xiàn)。他們……在關(guān)鍵時刻、危急關(guān)頭，挺身而出、義無反顧，表現(xiàn)出了強(qiáng)烈的愛心和責(zé)任心，用凡人的善舉生動地詮釋了‘誠信、責(zé)任、仁愛、奉獻(xiàn)的衢州人價值觀，用無私大愛為這座城市增添了道德文明的光輝?！?/p>

綜上所論，孔氏南宗落戶衢州之后，孔子文化、儒家文化開始在衢州等地扎根，詩禮教化之風(fēng)漸成，一批又一批的君子脫穎而出。儒風(fēng)習(xí)習(xí)千年，崇德向善的君子精神、淳樸仁禮的人文之風(fēng)已成為衢州的文化風(fēng)尚?！澳峡资サ?，衢州有禮”正是對這一文化風(fēng)尚的時代定義，是衢州歷史、文化、時代的一個交匯點。

（作者系浙江大學(xué)古籍研究所在讀博士后，本欄目圖片由衢州市委宣傳部提供）

A City Glorified by a Noble Heart

by Shan Changtao

The classic Chinese conception of “Junzi” （gentleman） was born well before? Confucius， but was enriched by Confucius and his teachings into the ideal Chinese personality and quality—self-discipline， benevolence， and commitment. After the descendents of Confucius took Quzhou as their new home in the Southern Song era， Confucianism thrived and rose to be the most important contributor to the moral outlook of the locals， eventually becoming the ideological root of the city. The legacy of “Master Kong” permeates every cell of the city， forever inspiring its administrative strategy and social life.

Before the arrival of the Confucian culture in Quzhou， Quzhounese were known for their bellicose nature， partly because of the citys geographical location.

Confucius thought that rites， or rituals （li）—encompassing and expressing proper human conduct in all spheres of life—could steady a man as well as the society. This was also what his descendents preached in Quzhou. The result was the publics enlightenment that was never achieved before. The long list of outstanding educators and local officials includes Kong Zhao and his son Kong Hao. Kong Yuanlong， the 50th-generation descendant of Confucius， fulfilled his duties at the Keshan Academy well into his 90s. Role models from the Kong family also include Kong Yanluan， the 65th-generation descendant of Confucius， and Kong Yutian， the 67th-generation descendant， who won the locals hearts for his philanthropic deeds.

Confucius believed that education and reflection led to virtue， and that those who aspired to command others must cultivate discipline and moral authority in themselves. Confucius broke with tradition in his belief that all human beings could benefit from education. He espoused lifelong learning “for the sake of the self”， meaning self-knowledge and self-improvement.

“Shuyuan” （academy of classical learning） was once a special institution playing an important role in education in China and South east Asia. In China， its history dates back to the Han dynasty. “Shuyuan” reached its heyday in Southern Song， with the number six times more than in the Northern Song years. The number of “shuyuan” based in Quzhou topped 20， with Keshan and Qingxian enjoying a fine reputation in the country.

Originally called Meiyan Lecture Room and founded by Mao Jian at the dynastic turn of Northern Song and Southern Song， Keshan Academy is the most famous academy of classical learning in Quzhou. Zhu Xi （1130-1200）， a great Confucian scholar， philosopher and educator， contributed to the fame of the academy by his frequent visits as a lecturer. In its heyday， the academy drew in as many as 3，000 disciples， and master scholars such as Xu Lin， Ma Duanlin， and Kong Yuanlong. Focusing on moral education， the academy produced a galaxy of men of erudition and vision. Statistics show Quzhou generated 1，013 “jinshi” （a successful candidate in the highest imperial examination in the old times of China） in the period from Southern Song to Qing.

Confucius was emboldened to think that he could set things right in the world. As stated in The Analects， Confucius believed that social harmony would naturally follow from the proper ordering of individuals in relation to one another， with the family unit as the basic building block of society. He therefore stressed the cultivation of personal qualities such as benevolence， reciprocity， and filial piety as essential to the formation of well-educated， conscientious individuals who would benefit society through public service.

Located in Kecheng， Quzhou， Zhou Xiongs Temple was first built in the Southern Song Dynasty in memory of Zhou Xiong for the mans filial piety. Legend has it that Zhou Xiong is the incarnation of the God of wind and rain. Zhou Xiong died at the age of only 24 because he prayed for a shorter life of his own so that his mother could have a longer one.

Filial piety is an important part of the subconsciousness of people in Quzhou. The city has produced a good many filial models such as Yu Jing in the Ming times and Liu Xinge in modern days. Behind the social harmony of Quzhou is the filial awareness of Quzhounese passed down from Confucius and his followers.

The essence of Confucianism not only became the cultural spine of Quzhou. It also penetrates into other dimensions of the citys social and business life， as noticeably shown by the citys connection with the businesspeople from Anhui.

Quzhou borders southern Anhui province， where shrewd businesspeople thrived on tea， salt and other specialties of Quzhou and eventually settled down in Quzhou. Zheng Heyang was a perfect illustration of the community that is reputed as the “Confucian businessmen”. The salt dealer from Anhui became a celebrity in Quzhou not only for his success in the salt business but also for his learned and refined charisma. Zheng Heyang was just one of the many Anhui businessmen choosing to make Quzhou their home not just for entrepreneurial purposes. They chose to stay because of the local social habits and culture they easily identified with.

Indeed， the teaching of Confucius is a thread running through the history of Quzhou business community， collectively known as the “Longyou businessmen”， who cut a figure in the Wanli years of the Ming dynasty by outsmarting their counterparts from Anhui and Shanxi. In Quzhou， gentlemen and businessmen are two in one， which is a subversion of the stereotypical definition of “businessman”. The good days of “Longyou businessmen” have long gone， but the perception drawn from its Confucian source has far-reaching implications.

In 2011， the local government launched the “Beautiful Quzhounese” campaign to celebrate the power of ethics in modern social undertakings and encourage the locals to contribute to the citys moral construction.

“Beautiful Quzhounese” is essentially about taking actions， as has been proved by the kindness， integrity， and responsibility of all people who call Quzhou their home and have proven how a city can be glorified by a noble heart.

After settling down in its adopted home in Quzhou， Confucian culture blossomed in the new soil into a splendid flower that nurtured generations of men of noble character in the following millennia and a unique cultural character was fostered in Quzhou in the process. Today， the citys devotion to preserving and propagating Confucius precepts is breathing new blood into the teachings at a crucial time of social and cultural transformation.