Fang Yizhi 方以智

Fang I-chih 方以智 (T. 密之 H. 曼公, 鹿起, monastic name 弘智, T. 無可, H. 浮山愚者, 藥地和尚, 五老, 墨歷, 木立 d. 1671?), Ming official and scholar, member of the politico-literary group known as Fu-shê (復社), and later a monk, was a native of T'ungch'êng, Anhwei. He came from a prominent family; his grandfather, Fang Ta-chên 方大鎮 (T. 君靜, chin-shih of 1589, d. 1631), was in 1622 vice-president of the Supreme Court of Justice (大理寺少卿); and his father, Fang K'ung-chao 方孔炤 (T. 潛夫 H. 仁植, 貞述先生, 1591-1655, chin-shih of 1616), served (1638) as governor of Hu-kuang (Hunan and Hupeh) where he fought against Chang Hsien-chung [q.v.] but was defeated (1639). Censored by Yang Ssǔ-ch'ang (see under Huang Tao-chou), he was imprisoned (February 4, 1640) and banished to Shaohsing. Recalled in 1642, he was made supervisor of military settlements in Shantung and Chihli with headquarters at Tsinan.

Fang I-chih took his chin-shih degree in 1640 and was appointed a corrector in the Hanlin Academy with assignment as tutor to Chu Tz'ǔ-chiung 朱慈炯 (b. 1632), third son of the emperor (Chu Yu-chien q.v.). When Li Tzǔ-ch'êng [q.v.] took T'ung-kuan, Shênsi, Fang memorialized the emperor for a post in the army, but the appointment did not materialize. On April 25, 1644 Peking fell to Li Tzǔ-ch'êng and Fang was taken prisoner, but was freed, it is said, upon payment of a ransom. Hearing that the Prince of Fu (see under Chu Yu-sung) had set up his court at Nanking, Fang came to join him. He found the new court, however, under the domination of Ma Shih-ying and Juan Ta-ch'êng [qq.v.]. The latter, though a fellow-townsman of Fang, was unfriendly to him because of his connection with the Fu-shê party in which he and three friends -- Ch'ên Chên-hui, Mao Hsiang, and Hou Fang-yü [qq.v.] -- had been active. When Juan Ta-ch'êng initiated a wholesale arrest of Fu-shê members, Fang I-chih escaped in disguise as a drug-peddler to southeastern China. After the fall of Nanking the Prince of T'ang (see Chu Yu-chien) set up a court at Foochow and Fang was invited to join him, but declined. When Chu Yu-lang [q.v.] was proclaimed emperor at Chao-ch'ing, Kwangtung (December 24, 1646), Fang I-chih accepted appointment as junior secretary of the Supervisorate of Instruction. In 1647 he was made concurrently vice-president of the Board of Ceremonies and Grand Secretary, but was soon dismissed. Although he was repeatedly recalled, he never returned to official life. He made his residence at P'ing-hsi ts'un 平西村, a village near P'ing-lo, Kwangsi, but before long the Manchus took P'ing-lo, and Fang was made captive. The enemy, failing to win him over to the Manchu cause, finally set him free. Thereafter he became a monk, took a monastic name, and spent the remainder of his life in travel, taking care, however, to change his name as he moved from one monastery to another. In 1671 he went to Chi-an, Kiangsi, where he paid respects to the tomb of Wên T'ien-hsiang (see under Chiang Shih-ch'üan). He died at Wan-an, Kiangsi, while on a pilgrimage.

At the age of fifteen (sui) Fang I-chih was already well-versed in the classics and in literature. His interests covered many fields, including astronomy, geography, music, mathematics, phonetics, philology, calligraphy, painting, medicine, history, etc. Among his writings the following may be mentioned: 通雅 T'ung-ya, in 52 chüan, an encyclopaedia completed in 1636 but not printed until 1666; 物理小識 Wu-li hsiao-chih, in 12 chüan, another encyclopaedia on miscellaneous subjects, printed in 1664; and 藥地炮莊 Yao-ti p'ao-chuang, in 9 chüan, a treatise on Chuang-tzû 莊子. The first two were copied into the Ssǔ-k'u Manuscript Library (see under Chi Yün) and the last was merely given notice therein. His literary works, entitled 浮山全集 Fu-shan ch'üan-chi, in 22 chüan, and 流寓草 Liu-yü ts'ao, in 2 chüan, were banned in the Ch'ing period. Other works attributed to him are: 易餘 I-yü, in 2 chüan; 周易圖象幾表 Chou-i tu-hsiang chi piao; 烹雪錄 P'ang-hsüeh lu; 博易集 Po-i chi, 2 chüan; and 文章薪火 Wên-chang hsin-huo, 1 chüan of miscellaneous notes.

As a scholar Fang is highly praised by the editors of the Ssǔ-k'u Catalogue. Liang Ch'ich'ao (see under T'an Ssǔ-t'ung) attributed his clarity and independence of judgment to the following three characteristics: (1) a skeptical approach to his subject (尊疑), (2) a realization of the importance of evidence (尊證), and (3) an emphasis on present-day utility (尊今).

One of his outstanding contributions was in the field of philology. Like Liu Hsien-t'ing [q.v.] and Yang Hsüan-ch'i 楊選杞 (T. 士季 H. 夢白齋主人), Fang I-chih was influenced by the Hsi ju êr-mu tzǔ (see under Wang Chêng), a key to the pronunciation of Chinese characters, by Nicolas Trigault (see under Wang Chêng). Fang is regarded by some as the first Chinese to realize the advantage of the roman alphabet for the transcription of Chinese sounds.

Fang I-chih had three sons who also achieved reputations as scholars. The eldest, Fang Chung-tê 方中德 (T. 田伯 H. 依巖), was the author of an encyclopaedia, entitled 古事比 Ku-shih pi, in 52 chüan, preface dated 1708, reprinted in 1920; the second, Fang Chung-t'ung 方中通 (T. 位伯), was a mathematician and was the author, among other works, of a mathematical work, entitled 數度衍 Shu-tu yen, in 23 chüan. His discussions on mathematics, with Chieh Hsüan 揭暄 (T.子宣 H.韋綸, 半齋), were published under the title 揭方問答 Chieh-Fang wên-ta. A third son, Fang Chung-lü 方中履 (T. 素北), was the author of an encyclopaedic work on various subjects, entitled 古今釋疑 Ku-chin shih-i, 18 chüan, which was banned but was given notice in the Ssǔ-k'u Catalogue.

[ M.2/361/7b; M.36/16/3a; M.41/3/29b, 4/41b, 14/8a; M.59/24/8a; 1/505/10b, 511/7b; 2/68/5b; Wang Fu-chih [q.v.], Yung-li shih-lu 5/2a; Liang Ch'i-ch'ao 梁啟超, 中國近三百年學術史, Chung-kuo chin san-pai-nien hsüeh-shu shih, p. 240; Ma Ch'i-ch'ang (see under Fang Kuan-ch'êng), T'ung-ch'êng ch'i-chiu chuan 6/15b; Lo Ch'ang-p'ei 羅常培, 耶蘇會士在音韻學上的貢獻 in 國立中央研究院歷史研究所集刊 vol. 1, no. 3; Ssǔ-k'u 119/3a, 122/7a, 147/3a; L,T.C.L.H.DM., 29a; T'oung Pao VI (1895) p. 428-29; Fang Hung 方竑, 方密之先生之料學精神及其物理小識 in 文藝叢刊 vol. 1, no. 2 (1934), pp. 179-99; 桐城方氏七代遺書 T'ung-ch'êng Fang-shih ch'i-tai i-shu.]

J. C. YANG

TOMOO NUMATA

字密之 號曼公 一號鹿起 南直隸桐城人 崇禎庚辰科進士

《清史稿》卷500

方以智，字密之，桐城人。父孔炤，明湖廣巡撫，為楊嗣昌劾下獄，以智懷血疏訟冤，得釋，事具明史。以智，崇禎庚辰進士，授檢討。會李自成破潼關，范景文疏薦以智，召對德政殿，語中機要，上撫几稱善。以忤執政意，不果用。京師陷，以智哭臨殯宮，至東華門，被執，加刑毒，兩髁骨見，不屈。 賊敗，南奔，值馬、阮亂政，修怨欲殺之，遂流離嶺表。自作序篇，上述祖德，下表隱志。變姓名，賣藥市中。桂王稱號肇慶，以與推戴功，擢右中允。扈王幸梧州，擢侍講學士，拜禮部侍郎、東閣大學士，旋罷相。固稱疾，屢詔不起。嘗曰：「吾歸則負君，出則負親，吾其緇乎？」

行至平樂，被縶。其帥欲降之，左置官服，右白刃，惟所擇，以智趨右，帥更加禮敬，始聽為僧。更名弘智，字無可，別號藥地。康熙十年，赴吉安，拜文信國墓，道卒，其閉關高座時也。友人錢澄之，亦客金陵，遇故中官為僧者，問以智，澄之曰：「君豈曾識耶？」曰：「非也。昔侍先皇，一日朝罷，上忽歎曰：『求忠臣必於孝子！』如是者再。某跪請故，上曰：『早御經筵，有講官父巡撫河南，坐失機問大辟，某薰衣，飾容止如常時。不孝若此，能為忠乎？聞新進士 方以智，父亦繫獄，日號泣，持疏求救，此亦人子也。』言訖復歎，俄釋孔炤，而辟河南巡撫，外廷亦知其故乎？」澄之述其語告以智，以智伏地哭失聲。

以智生有異稟，年十五，群經、子、史，略能背誦。博涉多通，自天文、輿地、禮樂、律數、聲音、文字、書畫、醫藥、技勇之屬，皆能考其源流，析其旨趣。著書數十萬言，惟通雅、物理小識二書盛行於世。

《中國大百科全書 · 中國歷史》 （王其X 撰）

明末清初思想家﹑政治家。字密之﹐號曼公﹐又號龍眠愚者﹑澤園主人﹑浮山愚者﹑宓山子﹑鹿起山人﹑愚者﹑江北讀書人等。桐城(在今安徽)人。少時參加復社活動﹐與陳貞慧﹑吳應箕﹑侯方域並稱明季四公子。崇禎十三年(1640)進士﹐授檢討。值父湖廣巡撫方孔炤遭楊嗣昌嫉劾﹐下詔獄﹐乃膝行沙﹐苦訴得解。次年任工部觀政﹐十五年又為定王講官。十七年﹐李自成入北京﹐以智哭臨殯宮﹐至東華門被執﹐受刑得不死﹐尋逃脫。南明時流離嶺表﹐改名吳石公﹐賣藥市中。順治三年(1646)﹐桂王朱由榔稱帝於肇慶﹐有推戴功﹐擢中允﹐以瞿式耜荐﹐由翰林學士充經筵講官﹐次年從桂王去梧州﹐拜禮部侍郎﹑東閣大學士入閣﹐旋掛冠離去。漂泊嶺南﹐至平樂為清軍所執﹐不屈。聽其為僧﹐乃更名大智﹐字無可﹑藥地﹑浮廬﹐別號弘智﹑藥遊老人﹑浮度愚者﹑極丸學人等。康熙十年(1671)赴吉安時卒。

        方以智為復社領袖之一﹐畢生以氣節﹑學問自許。其學博涉多通﹐天文﹑輿地﹑禮樂﹑律數﹑聲音﹑文字﹑書畫﹑醫藥﹑技勇之屬﹐皆能考其源流﹐析其旨趣。自負要把古今中外的知識熔於一爐﹐發明千古不決的道理﹐所著《東西均》中提出“一而二﹐二而一”的命題﹐概括事物的矛盾和矛盾運動﹐既指出:“盡天地古今皆二”﹑“相應者皆極相反”﹐又強調“兩間無不交﹐則無不二而一”﹐認為事物都是“相捄相勝而相成”﹐體現出唯物主義和樸素的辯證法的觀點。他還主張“未有天地﹐先有琉璃﹔人一琉璃也﹐物物一琉璃也”。的唯物主義思想﹐打破神學的創世說。他又在《物理小說》中提出“天恆動﹐人生恆互動﹐皆火之為也”﹐表明其宇宙觀的基本觀點是火的一元論。但他的思想中也隱藏有循環論﹐還不能脫出保守的自然科學體系﹐因而難於跳出形而上學的“時中”論的束縛。儘管目前學術界對其評價不一﹐但他仍不失為明清之際的一位有進步社會思想和唯物主義觀點的哲學家。著述甚豐﹐主要有《東西均》﹑《博依集》﹑《浮山文集》﹑《通雅》﹑《四韻定本》﹑《物理小識》﹑《方子流寓草》等。 

《中國大百科全書 · 中國文學》（張棣華 撰）

明末清初文學家﹑思想家﹑科學家。字密之﹐號鹿起。桐城(今屬安徽)人。崇禎十三年(1640)進士。官翰林院檢討。明末復社領袖之一﹐反對當時朝中的腐朽官僚﹐是著名的政治活動家。李自成起義軍攻入北京後﹐方以智逃至南方﹐又受到閹黨阮大鋮等的迫害。明桂王建立南明永曆政權後﹐任方以智為經筵講官﹐又被太監王坤誣劾免職。永曆三年(1649)﹐拜禮部尚書﹐東閣大學士﹐俱辭不就。明亡後削髮為僧﹐改名大智﹐字無可﹐別號弘智﹐浮雪山愚者﹐愚者大師﹐人稱藥地和尚。 顯示圖片

        方以智幼稟異慧﹐博覽群書。詩詞歌賦﹐琴棋書畫都極精通。他的詩詞作品大部分是傷時感事之作﹐抒發了在國破家亡之際“同伴都分手﹐麻獨入林﹐一年三變姓﹐十字九椎心”(《獨往》)的悲忿之情。寫他處於國破家亡﹐“鷓鴣聲共苦﹐鸚鵡語全非”的境地﹐尚懷念“知音”﹐希望南飛之雁“明春帶我歸”(《聞雁》)﹐表達了他懷念故國鄉土﹑渴望明王朝復興的壯志。他的詩詞風格高涼蒼鬱﹐其情怨而不怒﹐含蓄而深沉。入清以後﹐詩作較少﹐偶一為之﹐又多作禪語﹐自喻而已。 

        方以智在哲學﹑自然科學方面的研究也卓有成效。早年編著的《物理小識》是一部科學知識資料的類編﹐選錄了自古以來至明代後期關於自然科學研究的成果與傳說。方以智在他的學術論文中﹐以大量的事實證明宇宙是物質的。後期又進而提出了“合二而一”的合理命題。這種樸素的辯證觀點對當時的思想界影響很大。 

        方以智著有文學作品集《浮山全集》﹐科學著作《物理小識》及《東西均》﹑《通雅》﹑《藥地炮莊》﹑《易餘》﹑《性故》﹑《一貫問答》﹑《博依集》等。其中《易餘》﹑《性故》﹑《一貫問答》等﹐現僅存鈔本。

《中國大百科全書 · 哲學》（馮契 撰）

中國明清之際哲學家和科學家。字密之﹐號曼公﹐安徽桐城人。青年時代﹐面對社會危機﹐立志改革﹐自負要提三尺劍﹐糾集志士﹐建立開明政治。崇禎七年(1634)至南京﹐結交黃宗羲﹑陳貞慧﹑吳應箕﹑侯方域等人﹐參加復社的政治活動。崇禎十三年中進士﹐任翰林院檢討。明王朝覆滅後﹐南走五嶺﹐改姓名為吳石公﹐別號愚道人﹐以賣藥為生。1646年桂王在肇慶稱帝﹐任命方以智為詹事府左中允﹐充經筵講官。後受太監王坤排擠辭官﹐又屢遭閹宦誣害﹐流亡嶺南﹐與王夫之結為知交。1650年清兵下廣東﹐為避追捕﹐在梧州出家為僧﹐改名大智﹐字無可﹐別號弘智﹑藥地﹑浮山愚者﹑愚者大師﹑極丸老人等。後北返﹐在金陵天界寺﹐潛隱著書。1664年起居吉安青原山淨居寺。關於方以智的死因﹐有待進一步考證。

        方以智學識淵博﹐“群經史子略能背誦﹐博涉多奇﹐……凡天人﹑禮樂﹑律數﹑聲音﹑文字﹑書畫﹑醫藥卜﹐下逮琴劍﹑技勇﹐無不析其旨趣。著書數十萬言”。他早年即對中國傳統的自然科學和當時傳入的西方自然科學作了廣泛記述與考辨﹐寫下《通雅》﹑《物理小識》﹐自言要把古今中外的知識烹炮一爐﹐“坐集千古之智﹐折中其間”。他稱研究自然科學為“質測”﹐稱研究哲學為“通幾”﹐認為“質測即藏通幾者也”﹐哲學以自然科學為基礎﹔“通幾護質測之窮”﹐哲學又對自然科學起指導作用﹔“或質測﹐或通幾﹐不相壞也”﹐二者不可分割。同時他又指出﹐西方的自然科學是“詳於質測而拙於言通幾﹐……彼之質測﹐猶未備也”。他還認為理學是“有竟掃質測而冒舉通幾以顯其宥密之神者﹐其流遺物”。 

        在自然觀上﹐方以智主張“盈天地間皆物也”﹐“一切物皆氣所為也”﹐認為氣是有形物體的本原﹔指出“凡運動皆火之為也”﹐認為火是一切運動的根源。在認識論上﹐他主張“學天地”﹑“辨物則”﹑“即物求理”的唯物主義反映論﹐提出“以實事徵實理”和“古今以智相積”﹐“考古所以決今﹐然不可泥古”的方法論。他還用“一而二﹐二而一”的命題概括事物的矛盾和矛盾運動﹐既指出“盡天地古今皆二”﹑“相因者皆極相反”﹐又強調“兩間無不交﹐則無不二而一”﹐認為事物都是“相捄相勝而相成”﹐體現出一些樸素辯證法的思想。 

        但方以智的哲學思想有較大的局限性。早期著作如《物理小識》等﹐基本傾向雖是樸素唯物主義﹐但又說“無非物也﹐無非心也﹐猶二之乎?”帶有折衷主義色彩﹐並與唯心主義的象數學劃不清界限。後期著作如《東西均》等則試圖會通三教﹐尋求所謂“大一”﹑“真一”之類的“無對待”境界﹐更深地陷入了唯心主義。 

        方以智除著《通雅》﹑《物理小識》﹑《東西均》以外﹐還著有《藥地炮莊》﹑《易餘》﹑《性故》﹑《一貫問答》﹑《愚者智禪師語錄》﹑《浮山前後集》﹑《博依集》﹑《膝寓信筆》等。 

        方以智死後300多年間﹐其哲學思想幾乎被漂沒。在《漢學師承記》﹑《宋學淵源記》﹑《清學案小識》中均未見其名。梁啟超曾將方以智的治學方法概括為“尊疑﹑尊證﹑尊今”﹐卻未從哲學思想上加以發掘。直至1957年侯外廬對方以智哲學思想作了探討﹐此後才漸為人們重視。80年代學術界對方以智的研究有所深入﹐但評價不一。

《中國大百科全書 · 物理學》（汪世清 撰）

字密之﹐號浮山愚者﹐明清之際桐城(今屬安徽省)人。崇禎十三年(1640)進士﹐官拜翰林院檢討。清兵入關後﹐轉徙於閩粵桂湘黔間﹐曾以賣藥為生。明亡棄家為僧﹐法名行遠﹐號無可﹑藥地﹑極丸老人等﹐曾在江西的幾個寺院任住持。1671年因事牽累﹐被解入粵﹐途經萬安時暴卒。

        方以智博通今古﹐是明清之際的傑出學者。哲學上他反對宋明理學﹐也不滿意西方傳來的基督教神學。自然科學上﹐他倡導“質測之學”﹐重視觀測和實驗﹐並接觸過一些西方的自然科學知識﹔他的詩文詞賦都有獨特風格﹔藝術上﹐他的山水畫簡而傳神。他的《通雅》一書﹐“坐集千古之智﹐折衷其間”(《通雅‧考古通論》)﹐考據精賅﹐一掃空談﹐開清考證之學的先河。 

        方以智著作甚多﹐屬於自然科學方面的有《物理小識》(“物理”指事物之理﹐不是今天物理學的物理)12卷﹐成書於崇禎年間(17世紀30年代)﹐直到清康熙三年(1664)才有刊本問世。這是一部百科全書式的自然科學著作﹐共分天﹑曆﹑風雷雨晹﹑地﹑占候﹑人身﹑醫藥﹑飲食﹑衣服﹑金石﹑器用﹑草木﹑鳥獸﹑鬼神方術和異事等15類﹐記錄了包括天文﹑曆算﹑物理﹑礦物﹑植物﹑動物﹑醫藥等方面的知識近1000條﹐集中反映了當時中國人對自然認識的豐碩成果﹐但也含有一些迷信荒誕的內容。 

        《物理小識》中有不少屬於物理知識方面的內容﹐對力﹑熱﹑聲﹑光﹑磁等都有所記錄和闡述。力學如簡單機械的利益﹐虹吸現象﹐潮汐同月球運行的關係﹐地方時及時間和空間的聯繫﹔熱學如凝固﹑熔解﹑蒸發﹑凝結和風雲雨露的變化﹔聲學如聲的發生﹑反射﹑共振﹔光學如小孔成像﹑光的反射﹑折射﹑透鏡的焦點﹑色散﹑日月蝕﹔磁學如磁針指南﹑磁偏角﹔等等均有涉及。有的是摘錄前人的記述﹐有的是摘記所見所聞﹐有的是闡明己見﹐有的是記錄親見的觀測和實驗。這些都表明當時這一領域的發展已有一定的水平。