| Abstract: | 林希元，字茂貞，號次崖，生於明成化17年（1481），卒於嘉靖44年（1565），年八十五，福建泉州府同安縣人，《明史‧儒林傳》僅有簡單陳述，地位附屬於陳琛；黃宗羲《明儒學案》附名蔡清、羅欽順、張岳學案之中，同樣缺乏梳理。然而檢視文集當中，憂國憂民，雖然迭遭挫折，進退出處一秉於理，始終以道為念，回歸於學術，撰成《四書存疑》，辨證學術，救正士風，宗主程、朱理學，標舉蔡清學術，形構閩學宗風之餘，反對陽明心學，人心雖屬形氣，卻是氣之「精英」，理具於心即為德，心具理而非即是理，由心究理，心為修養關鍵，「精英」保證氣有向上的契機，矯正時人過於自信缺失。林希元從時政而及於學術，有體有用，在虛靈持敬當中，實感天理流行，從而在心學流傳之際，反映閩學一脈不同視角，成為紛雜世局當中最後諍言。
Lin Xiyuan, courtesy named Maozhen, and also known by the pseudonym Ciya, was born in the 17th year of the Chenghua of the Ming Dynasty (1481) and passed away at the age of 85 in the 44th year of the Jiajing (1565). Hailing from Tong’an County, Fujian, he was briefly mentioned in the History of Ming: Confucian Scholars, with his status being subordinate to Chen Chen. In Huang Zongxi’s Ming Confucianism Cases, he was listed alongside Cai Qing, Luo Qinshun, and Zhang Yue, yet these accounts lacked thorough examination. However, in the anthology of review, one finds a deep concern for the nation and its people. Despite facing setbacks, remained committed to principles of Taoism and scholarly pursuits. He authored the Reserved Questions on the Four Books (Sishu Cunyi), engaging in academic debates, rectifying the style of Fujian school, and opposed Yangming’s theory of “mind,” arguing that despite being part of physical energy, the human mind represents the pinnacle of that energy. The “elite”, represented by Lin Xiyuan, embodied the potential for moral and intellectual ascendance, countering the prevalent overconfidence of his contemporaries. Principle and mind are the key to self-cultivation. Lin Xiyuan’s transition from political engagement to scholarly pursuits was both practical and useful. Grounded in reverence for metaphysical principles, he sensed the prevalence of heavenly truths. Amidst the propagation of the School of Mind, his perspective from the tradition of Min Province offered a unique viewpoint, becoming a poignant voice of dissent amidst the tumultuous societal landscape of his era. |
