| 摘要: | 本文以黃綰為主題，藉由研究其生平歷程、行事作風，以探討黃綰對於當時的政治與學術的影響，並且透過他的仕宦歷程，觀察文官蔭敘制度在明代中期的實際運作情況。
黃綰由祖蔭獲官，並未參加過科舉，然而蔭監出身者所獲官職多半卑冷。黃綰在嘉靖三年（1524）參與「大禮議」事件，繼張璁、桂萼之後上疏支持世宗追尊生父。和其他議禮諸臣一樣，黃綰因為支持世宗而受其賞識，並得到驟升的機會，在短時間內由都察院經歷躍升至南京禮部右侍郎，最終官拜禮部尚書。更難得的是，黃綰在翰林官因大量外補而缺員之際，以蔭監出身獲兼翰林院學士，是明代少有的案例。黃綰雖以蔭監而居禮部卿貳，但他深厚的學識素養足以承擔此職，也使旁人心服。
黃綰的家鄉台州府位於浙東，該地以朱子學為主流學術，他早年對於理學充滿興趣。黃綰於正德五年（1510）結識心學大家王守仁並與之為友，屢次上疏為王守仁抗辯。嘉靖元年（1522），黃綰因佩服王守仁的致良知之教，轉而向其執弟子禮，以門生自居。黃綰晚年對於理學、心學空虛化的趨勢大為不滿，對宋儒、王畿、甚至王守仁皆有所批評，並且開展自身的理論，試圖修正心學空虛之弊，將其導向平實的面向。
在史書中，黃綰是一位具有爭議性的人物。他著重經世實學，對治水、刑獄、賦稅與教育皆有獨到見解，從他與師友之相處情形，亦可見其仁厚的一面。然而黃綰中年競逐權利，亦被史家批評首鼠兩端、黨附柄臣。本文以多個面向審視其學行、交遊與政務績效，並檢討明代中後葉的蔭敘制度和官場文化，以期建構黃綰在歷史上之公允定位。
;This research is based on Huang Wan（黃綰） as the theme of study, which aims to understand his influence over the political and the academic situations through investigating what had happened to him, what he had done, and how he reacted. Yinxu（蔭敘） system allows the offsprings of particular officers to obtain civil posts directly. This research also provides an observation of the actual operations of Yinxu system in the middle period of Ming Dynasty through the examination of Huang Wan’s political course.
Instead of obtaining an civil post through taking the Imperial Examination, Huang Wan obtained the post through the Yinxu system. However, he was not given an important or a high one. He took over “Great Ritual Controversy” in 3rd of Jiajing（嘉靖）. In the event, Shi Zong （世宗） attempted to give his father the title of emperor which he had never served as. Huang Wan approved Shi Zong’s position and submitted a report to the thorne to assert his idea after Zhang Cong（張璁） and Gui E（桂萼） submitted theirs. As well as other officials who approved Shi Zong in “Great Ritual Conversy, ” Huang Wan was appreciated by the emperor and got promotion rapidly. He was promoted to Assitant Minister of Nanjing Ministry of Rites from an entry level secretary in Supervisory Institution, and finally to the Minister of Ministry of Rites in a short time. Despite being a Yinguan（蔭官）, a person who got his post because one of his forefathers had been a senior official, Huang Wan had become a member of Hanlin Academy which usually didn’t accept a Yinguan. This made him a very rare case in Ming Dynasty. The fact that Huang Wan held the post of the Assitant Minister in Ministry of Rites was not questioned because he possessed profound knowledge.
Huang Wan’s homeland is at Taizhou（台州） Prefecture, the east of Zhejiang（浙江）. Zhu Xi Conusianism（朱子學） is the mainstream school in this region, so Huang Wan was influenced by it in his early years. He made friends with Wang Shouren（王守仁）, the master of Neo-Confucian School of Mind in 5th of Zhengde（正德） and submitted reports to the throne to defend Wang Shouren many times. In 1st of Jiajing, Huang Wan became Wang’s student because he admired Wang’s Zhi-Liang-Zhi（致良知） doctrine. In Huang Wan’s later years, he was dissatisfied with the empty trend in the School of Mind of Neo-Confucian, and he criticized scholars of Song Dynasty, Wang Ji（王畿） and even Wang Shouren. Huang Wan developed his own theory, tried to fix the empty trend in the School of Mind, made it more practical and plain.
Huang Wan had been a controversial figure in history. He emphasized the practical knowledge, especially in the topics of water management, justice system, taxes system and education system. However, from his forties, he was eager for pursuing power. This concept was criticized as wavering in determination and Huang Wan was thought to be a sly figure by some historians. At last, this research aims to construct a fair place in history by examining his concepts of academic, social relations and political performance, as well as the actual operation of Yinxu system in the middle period of Ming Dynasty. |
