許(xu)(xu)順之(zhi),名許(xu)(xu)升,福建同(tong)安人。許(xu)(xu)順之(zhi)從小跟隨朱熹(xi),飽學儒家經(jing)典(dian),受到傳(chuan)統儒學教育,后跟隨朱熹(xi)治學興儒,傳(chuan)道授業,是眾(zhong)所(suo)崇敬的宋代儒士,他(ta)一生(sheng)撰寫了《孟子說》、《禮記文解(jie)》、《易解(jie)》等著作,發表各(ge)種(zhong)論著,崇敬先圣(sheng),主(zhu)張和(he)宣傳(chuan)“周孔之(zhi)道常存(cun)”。講解(jie)朱熹(xi)“理(li)氣”學說,論證“天理(li)與人欲”的對立,對于(yu)緩(huan)和(he)社會矛(mao)盾起(qi)積極(ji)作用,《八閩(min)通志.儒林傳(chuan)》高度(du)評價許(xu)(xu)順之(zhi)的事跡。江南各(ge)地朱子祠(ci)堂(tang)都(dou)配祀許(xu)(xu)順之(zhi)塑像(xiang)。
許順(shun)之生于宋代紹興(xing)十一年(nian),父親許漠,宋代“崇尚師(shi)儒,教子有(you)方(fang)”的文人,祖父許權,治(zhi)平(ping)二年(nian)進(jin)士(shi),官至承信大(da)夫,伯祖父許楫(ji),元豐(feng)八年(nian)進(jin)士(shi)。
宋紹興(xing)二十二年(nian)朱(zhu)熹(xi)授任同(tong)(tong)安主簿,任兼領(ling)學(xue)(xue)(xue)事。他(ta)(ta)繼承儒(ru)學(xue)(xue)(xue),以(yi)文教(jiao)民,在同(tong)(tong)安任職四年(nian),致(zhi)(zhi)力(li)為同(tong)(tong)安興(xing)教(jiao)立學(xue)(xue)(xue)開拓園(yuan)地,在他(ta)(ta)手(shou)上建了經(jing)(jing)史(shi)閣、教(jiao)思堂,還設志(zhi)道(dao)、據德、依仁(ren)、游藝四大齋,一(yi)(yi)方(fang)面收(shou)集全國經(jing)(jing)書(shu)(shu)著作(zuo),貯藏經(jing)(jing)卷;一(yi)(yi)方(fang)面招生辦學(xue)(xue)(xue),“選邑秀(xiu)民弟子(zi)員,日與(yu)(yu)(yu)講說圣(sheng)賢,修已治人之(zhi)(zhi)(zhi)(zhi)道(dao)”。時13歲的(de)(de)許(xu)(xu)順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)便是(shi)朱(zhu)熹(xi)第一(yi)(yi)代學(xue)(xue)(xue)生。許(xu)(xu)順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)自小聰明,他(ta)(ta)學(xue)(xue)(xue)習用功,專心(xin)致(zhi)(zhi)志(zhi),理解能力(li)強,有(you)自己(ji)的(de)(de)獨(du)撰(zhuan),深得朱(zhu)熹(xi)的(de)(de)喜歡,據史(shi)料記載,許(xu)(xu)順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)成(cheng)為朱(zhu)熹(xi)學(xue)(xue)(xue)徒(tu)后,朱(zhu)熹(xi)特為許(xu)(xu)升取(qu)字“順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)”,并寫(xie)《順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)字說》送(song)給他(ta)(ta),朱(zhu)熹(xi)平時給他(ta)(ta)講解圣(sheng)賢書(shu)(shu),還經(jing)(jing)常到他(ta)(ta)家“訪求名士(shi)”。《紫(zi)陽(yang)大同(tong)(tong)集》一(yi)(yi)書(shu)(shu)收(shou)集朱(zhu)子(zi)薄(bo)同(tong)(tong)時的(de)(de)文章、講稿,其(qi)中一(yi)(yi)部份收(shou)集朱(zhu)熹(xi)與(yu)(yu)(yu)門(men)人許(xu)(xu)順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)輩答問對(dui)話(hua),這些答問對(dui)話(hua)可以(yi)看出,朱(zhu)熹(xi)主薄(bo)同(tong)(tong)安時,許(xu)(xu)順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)尚在志(zhi)學(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)日,然(ran)其(qi)所為,思想已是(shi)十分成(cheng)熟。同(tong)(tong)時可以(yi)看出朱(zhu)熹(xi)與(yu)(yu)(yu)許(xu)(xu)順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)他(ta)(ta)們之(zhi)(zhi)(zhi)(zhi)間不僅有(you)師道(dao)之(zhi)(zhi)(zhi)(zhi)誼,也有(you)人性之(zhi)(zhi)(zhi)(zhi)情,感情堪深。許(xu)(xu)順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)崇敬師圣(sheng),朱(zhu)熹(xi)也深愛自己(ji)的(de)(de)門(men)生許(xu)(xu)順(shun)(shun)(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)。
紹興二十七年,朱(zhu)熹在同(tong)安任期滿(man)(man)后(hou)轉到建(jian)(jian)陽(yang)(yang),許順之也跟(gen)隨朱(zhu)熹到建(jian)(jian)陽(yang)(yang)。在建(jian)(jian)陽(yang)(yang),許順之一方(fang)面繼續拜朱(zhu)熹為(wei)(wei)師,一方(fang)面與朱(zhu)熹四處講(jiang)學說道,為(wei)(wei)宣傳儒學做了很多工作。許氏(shi)族譜記載,朱(zhu)熹在同(tong)安任期滿(man)(man)后(hou),把許升帶到建(jian)(jian)陽(yang)(yang),“以卒講(jiang)業”。朱(zhu)熹對(dui)此也有很好評(ping)價:“諸生(sheng)相從游(you)者(zhe)多矣(yi),其恬(tian)淡靖退,無物欲之累,未有如順之者(zhe)”。
朱(zhu)(zhu)(zhu)熹(xi)(xi)發展二程理(li)氣(qi)關系(xi)學(xue)(xue)(xue)說,集理(li)學(xue)(xue)(xue)之(zhi)(zhi)大成,建(jian)立(li)一個(ge)完(wan)整理(li)學(xue)(xue)(xue)體(ti)系(xi),后(hou)這(zhe)(zhe)套(tao)理(li)學(xue)(xue)(xue)體(ti)系(xi)被視為正(zheng)統的(de)儒(ru)(ru)學(xue)(xue)(xue),始(shi)終處于(yu)獨尊地(di)位,“罷默百家,獨崇(chong)(chong)儒(ru)(ru)術”,是封(feng)建(jian)社會的(de)官學(xue)(xue)(xue)。許(xu)順(shun)之(zhi)(zhi)在(zai)朱(zhu)(zhu)(zhu)熹(xi)(xi)身旁(pang),“敦習詩書(shu)(shu),崇(chong)(chong)研師儒(ru)(ru),以(yi)正(zheng)自栽”。他探研儒(ru)(ru)學(xue)(xue)(xue)理(li)論(lun)(lun),體(ti)會理(li)學(xue)(xue)(xue)思想(xiang),撰寫了《孟子(zi)(zi)說》、《禮記文(wen)解(jie)(jie)》、《易解(jie)(jie)》等著作,發表各種論(lun)(lun)著,講解(jie)(jie)朱(zhu)(zhu)(zhu)熹(xi)(xi)“理(li)氣(qi)”學(xue)(xue)(xue)說,論(lun)(lun)證“天理(li)與(yu)人欲”的(de)對立(li),要求人們去掉過(guo)份的(de)“人欲”,要存“天理(li)”。這(zhe)(zhe)些(xie)不(bu)僅對于(yu)緩(huan)和社會矛盾,而(er)且對于(yu)維(wei)護和宣傳(chuan)朱(zhu)(zhu)(zhu)熹(xi)(xi)理(li)學(xue)(xue)(xue)思想(xiang)起到積極(ji)作用。許(xu)順(shun)之(zhi)(zhi)寫《孟子(zi)(zi)說》、《禮紀(ji)文(wen)解(jie)(jie)》、《易解(jie)(jie)》,朱(zhu)(zhu)(zhu)熹(xi)(xi)十分(fen)欣慰,《同安志(zhi)》稱(cheng):“朱(zhu)(zhu)(zhu)子(zi)(zi)嘉之(zhi)(zhi),令校程氏語錄升曲折訂(ding)正(zheng)論(lun)(lun)量。朱(zhu)(zhu)(zhu)子(zi)(zi)答(da)書(shu)(shu)甚悉”。因此,許(xu)順(shun)之(zhi)(zhi)不(bu)僅是朱(zhu)(zhu)(zhu)熹(xi)(xi)的(de)得意門生,而(er)且是朱(zhu)(zhu)(zhu)熹(xi)(xi)宣傳(chuan)儒(ru)(ru)學(xue)(xue)(xue),創建(jian)理(li)學(xue)(xue)(xue)的(de)得力助手。
朱(zhu)熹(xi)(xi)從建陽調(diao)任漳州(zhou)時(shi),許順(shun)之(zhi)回同(tong)(tong)安,回同(tong)(tong)安后他便發揮(hui)自(zi)(zi)己(ji)(ji)的(de)特(te)長,以(yi)自(zi)(zi)己(ji)(ji)的(de)知識發展(zhan)鄉(xiang)梓教(jiao)育。他一方面掌教(jiao)同(tong)(tong)安官學(xue),一方面在自(zi)(zi)己(ji)(ji)住家(jia)(史稱營城)辦(ban)書(shu)(shu)院(yuan)(yuan)(yuan),名(ming)《存(cun)齋(zhai)書(shu)(shu)院(yuan)(yuan)(yuan)》,“以(yi)教(jiao)授(shou)生徒為(wei)業(ye)”,“廣招學(xue)士,培(pei)養(yang)雕逐成器之(zhi)才”。他按朱(zhu)熹(xi)(xi)的(de)教(jiao)育思想培(pei)養(yang)學(xue)生,要(yao)求諸生“匆以(yi)干祿蹈利為(wei)事,而應語圣賢之(zhi)余旨,究(jiu)學(xue)問之(zhi)本源,無牽(qian)于(yu)章句,無滯于(yu)舊聞。”《存(cun)齋(zhai)書(shu)(shu)院(yuan)(yuan)(yuan)》在許順(shun)之(zhi)的(de)創(chuang)辦(ban)下(xia),越(yue)辦(ban)越(yue)旺,并世(shi)代相(xiang)傳。許順(shun)之(zhi)在自(zi)(zi)己(ji)(ji)家(jia)(營城)辦(ban)書(shu)(shu)院(yuan)(yuan)(yuan),深得朱(zhu)熹(xi)(xi)贊償(chang),朱(zhu)熹(xi)(xi)特(te)為(wei)他的(de)書(shu)(shu)院(yuan)(yuan)(yuan)題(ti)名(ming)《存(cun)齋(zhai)》,還(huan)寫了《存(cun)齋(zhai)記(ji)》:“因念與升相(xiang)從,于(yu)今(jin)六七年,視其(qi)學(xue)專(zhuan)用心(xin)于(yu)內(nei),而世(shi)之(zhi)所(suo)屑,一毫(hao)不以(yi)介于(yu)其(qi)間。竅償(chang)以(yi)謂生之(zhi)學(xue),有意于(yu)呼孟氏所(suo)謂存(cun)其(qi)心(xin)者,于(yu)是以(yi)存(cun)名(ming)其(qi)齋(zhai)……。”《八閩(min)通志.儒(ru)林傳》、《泉州(zhou)志》高(gao)度評價許順(shun)之(zhi)辦(ban)學(xue)的(de)事跡。
特別(bie)要(yao)指(zhi)出的(de)(de)是,從朱(zhu)熹(xi)“以(yi)教養(yang)為(wei)(wei)先(xian)務”,到許順(shun)之等(deng)名(ming)人(ren)辦書院(yuan)(時(shi)同(tong)安有社學九所),同(tong)安從此進入一個“興文(wen)(wen)育(yu)賢”的(de)(de)文(wen)(wen)明(ming)時(shi)期,成為(wei)(wei)“閩(min)學開宗之地”。據(ju)史(shi)料統(tong)計,宋代受朱(zhu)熹(xi)、許順(shun)之等(deng)教育(yu)影響較深的(de)(de)同(tong)安,科舉考(kao)試(shi)進士(shi)(shi)從唐代2人(ren)上(shang)升(sheng)到52人(ren),特別(bie)是明(ming)代科舉考(kao)試(shi)以(yi)“四(si)書五經”為(wei)(wei)內容,解(jie)釋以(yi)朱(zhu)熹(xi)的(de)(de)注(zhu)為(wei)(wei)依據(ju),同(tong)安進士(shi)(shi)一躍為(wei)(wei)92人(ren),占全國進士(shi)(shi)3.74%,當時(shi)流傳“閩(min)之文(wen)(wen)學以(yi)漳(zhang)泉為(wei)(wei)最,而漳(zhang)泉尤以(yi)同(tong)安為(wei)(wei)最,蓋因朱(zhu)子過化,文(wen)(wen)風日盛(sheng)耳(er)”。
淳熙十(shi)一年(nian)(nian)(1184年(nian)(nian))十(shi)二月(yue)十(shi)二日,許(xu)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)因操勞過(guo)度,不(bu)幸在(zai)(zai)(zai)家病(bing)世,享年(nian)(nian)只有四(si)十(shi)四(si)歲。噩耗(hao)傳(chuan)開,閩人(ren)為(wei)之(zhi)(zhi)(zhi)(zhi)震驚,朱(zhu)熹(xi)聽到噩耗(hao),專門(men)派人(ren)送了祭禮,并寫一篇《祭文》懷念(nian)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)。此后(hou)(hou),朱(zhu)熹(xi)在(zai)(zai)(zai)漳州任(ren)太守期間,多次到同安(an)(an)特意看望順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)家,并重新為(wei)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)擇(ze)墓(mu)地于(yu)西安(an)(an)橋西側(ce)。據(ju)史料整理(li),朱(zhu)熹(xi)在(zai)(zai)(zai)他的言論集及論著中有十(shi)多處(chu)提(ti)及許(xu)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi),勉勵后(hou)(hou)人(ren)以(yi)(yi)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)為(wei)楷模,“以(yi)(yi)正(zheng)(zheng)自栽”。許(xu)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)是(shi)朱(zhu)熹(xi)創立(li)理(li)學的助手(shou),不(bu)僅朱(zhu)熹(xi)推崇和喜歡,歷(li)來頗受人(ren)們崇拜(bai),歷(li)代文人(ren)志(zhi)士紛紛撰(zhuan)文贊頌,同安(an)(an)歷(li)代縣令(ling)蒞同時都到許(xu)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)墓(mu)前致祭,尊其“講(jiang)道(dao)考亭(ting),奧旨(zhi)心醉”。縣令(ling)劉汝楠撰(zhuan)《重修宋儒許(xu)存(cun)齋先(xian)生墓(mu)道(dao)碑(bei)》推其"為(wei)鄉先(xian)正(zheng)(zheng),觀風(feng)承(cheng)流(liu)"。同安(an)(an)為(wei)朱(zhu)子與許(xu)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)的答問所編(bian)《大同集》,謂“此先(xian)賢遺墨,不(bu)可片言只字(zi)泯沒(mei)。先(xian)賢至教,不(bu)使一言一句不(bu)傳(chuan)”,“發前圣(sheng)之(zhi)(zhi)(zhi)(zhi)微旨(zhi),足為(wei)后(hou)(hou)學之(zhi)(zhi)(zhi)(zhi)印證。”也(ye)因許(xu)順(shun)(shun)之(zhi)(zhi)(zhi)(zhi)的“理(li)學品望,師表群(qun)倫”,其事(shi)跡(ji)入(ru)編(bian)《八閩通志(zhi)》《儒林(lin)傳(chuan)》、《泉州志(zhi)》、《同安(an)(an)志(zhi)》,在(zai)(zai)(zai)同安(an)(an)的文明(ming)發展史上留下(xia)光彩的一頁。(許(xu)初水)