桂萼的君逸臣勞思想
作者:詹康（國立政治大學 哲學系 教授）
卷期：69卷第1期
日期：2024年3月
頁碼：73-100
摘要：
君逸臣勞是中國政治哲學的重要共法，源遠而流長。南宋以後，雖然最重要的儒者和最
重要的儒家政治哲學著作很少提倡此思想，但此思想仍然繼續流傳，本文以明代中葉閣臣桂
萼（1478-1531）為主，分析他從1526年至1531年間的奏疏，對明世宗不厭其煩的反覆曉喻君逸臣勞的道理。桂萼是吳與弼（1391-1469）、胡居仁（1434-1484）的再傳門人，他侍奉多事有為的明世宗，從經學、史學、醫學、理學、黃老、韓非等多種角度反覆提倡君逸臣勞思
想，希能收歛君上的作為，不僅有利於國，也有利於君主的健康。明世宗對桂萼教以君主無
為的態度則是當成耳邊風，並對首輔張璁（1475-1539）批評桂萼所進的是詐佞非佞、激上邀
直之論。
關鍵詞：中國政治哲學、明世宗、張璁、嘉靖
Journal directory listing - Volume 69 (2024) - Journal of NTNU【69(1)】March
Qui E on “Idle Prince with Toilsome Ministers”
Author: Kang Chan(Department of Philosophy National Chengchi University Professor)
Vol.&No.：Vol. 69, No. 1
Date：March 2024
Pages：73-100
Abstract：
It is widely assumed that it was Augustine who first formulated a philosophical standpoint on free will; but in this paper I hope to show that it was Origen before him who laid the ground work, as evidenced in the remaining fragments of his works, Peri Archôn and Contra Celsum. Therein, he refers extensively to Plato's myth in the Republic X, which delved into the relationship between man and choice. Socrates holds that virtue is knowledge (episteme); that is, if one knows what good is, he does good. In brief, knowledge of goodness is necessarily the action of goodness. Likewise, for Origen the choice of the will, being an act of pistis, is related to the act of knowledge. Origen goes on to rebuke Celsus for propagating the idea that man’s actions are pre-ordained, and that he (man) holds no responsibility for his choices, good or evil. For Origen this is nothing less than heresy. Herein I will discuss Origen’s concept of the will to try to uphold the premise that he, in his Peri Archôn, disagrees with the premise that the devil’s fall is because of his nature, but because of his
free choice of will.
Keywords：Chinese political philosophy, Mingshizong, Zhang Cong, Jiajing