9 21-40 2004 12 * *

22 9 1 2 3 1 1992 2 1960 2 3 1984 8 87

23 4 5 1697 AD 1779 6 7 8 9 10 11 12 4 1977 109-112 5 87 41993 13-38 6 614 7 8 632 9 1974 8 10 631 11 12 632

9 24 13 14 13 1990 14

25 15 16 15 1998 425-451 16 : 1983 18

26 9 緼 17 18 19 17 622 18 1985 619 19 1985 4

27

9 28

29 20 21 22 20 1998 6-33 21 1966 59 22 1998 29

9 30. 23 23 1985 96-97

31 24 24 1967

9 32 25 26 27 25 1988 388 26 1988 622 27 6 収

33 28 卺 28 卺 1980 350

9 34 29 29 1977 1040-1041

35 阸 寳 30 31 30 2000 119 31 1987 472

36 9

37 32 32 1997 1989 2000

38 9 33 33 1987 469-479

39 Feng Chia Journal of Humanities and Social Sciences pp. 21-40, No.9, Dec. 2004 College of Humanities and Social Sciences Feng Chia University Study of the Thought of Liu Da-kui Yun-Tsu Chen * Abstract The purpose of this essay is to investigate the thought of Liu Da-kui, who was a leading member of the Tongcheng School of the Ancient Classics Movement. the Tongcheng School claimed to inherit the Dao of Confucius, Mencius, Han Yu, Ouyang Xiu, Cheng Yi, Zhu Xi, and criticized the so-call Han Xue School of their time. Nowadays Textual study is considered to be the most important feature and accomplishment of the Qing Dynasty. However, people of the Qing Dynasty still followed the teachings of Li Xue. Li Xue s developments and influences during the times of Qianlong and Jiaqing reigns still deserve our attention. As the second leader of the Tongcheng School since its founding, Liu Da-kui s poems and essays have become very precious materials for studying the developments of the Qing Dynasty Li Xue. This essay makes the following points: First, Liu Da-kui s view on heavenly Way states that heavenly Way is comprehensive and objective. When facing this heavenly Way, human beings can only do what is right, and should not concern about fortunes or misfortunes, prosperity or difficulty of the individual. Second, Liu Da-kui s view of human nature advocates that one should fulfill one s nature and get rid of one s bad nature. Moreover, he also maintains that one should only concern about fulfilling one s duty, and should not consider self-interest. It is still following traditional Li Xue s attitude and standpoint. Third, Liu Da-kui s ethics considers the relationship between an emperor and ministers to be colleagues, which is opposite to Li Xue s view, which claims that a loyal minister does not serve two lords. Regarding husband and wife, he opposes a woman to commit suicide for her husband before marriage or a woman should keep widowhood even if she is only engaged to * Lecturer, Chang Jung University, Center of General Education.

40 9 her husband. Fourth, Liu Da-kui is skeptic of history. Although he thinks that affairs change in all ages and as times change, the Way becomes different, he still follows the orthodoxy of Confucianism. In summary, Liu Da-kui s thought is not only conservative, but also progressive at the same time. From his thought, we can detect the currents or directions of the thought of the time. Keywords: Liu Da-kui, Qing Dynasty Li Xue, the Tongcheng School, Ancient Classics writer