本文研究元末明初时期，教育者与受教育者相互之间，经由文学文本的阅读、讲解与接受而开展的教育行为。鉴于元末明初文学教育的实际情况，本文所涉及的文学文本以诗古文辞为主。

从教育观念来看，元末明初的文学教育与尊尚“义理之学”的学术语境发生作用，引发出人们对文学教育的三种主要认知。第一种认知是注重文学教育的“义理指向”，以文学教育促进义理流通、赞襄教化。元末诗坛巨擘杨维祯的“《春秋》之诗”等诗学命题表明，这种义理指向的形成与士人的经学修养及经学教习具有深层联系，而其文学教育的义理旨趣深受宋儒影响，呈现出文学教育与义理之学的相益关系。第二种认知是注重文学教育的“辞章指向”，以文学教育传递辞章之学、锻炼笔力。这种指向既见于此时的时文教育，更见诸于古文辞教育之中，显示出文学教育基于审美而存在的相对独立性。此时文学教育与义理之学较为疏离。第三种认知则是对文学教育的反思意识，认为文学教育妨害义理，主张取消文学教育。从宋濂中年以后对自身教育经历的追忆曲解中，能够看到士人由“以文学文”到“以义理学文”的思想转变。这种转变代表了对理学深度接受以后，文学教育与义理之学的冲突加剧。

从教育活动来看，元末明初文学教育的空间场域与教学形式具有典型性。在空间场域方面，此时的官学教育具备突出的义理属性，与官学相关的公共文本、“庙学一体”的空间格局、有关胡瑗的教育追述，皆表现出与文学教育的扞格。而在民间教育中，文学教育作为元末文化权力下移的一种表达方式，藉由疏离义理的乡野山林等广袤空间，使其“民间性”优势得到充分发挥。元明易代，文学教育的活动空间亦随着官学教育增加、民间教育减少而变化。在教学形式方面，此时的文学教育活动包括了文学文本的讲解、阅读、习作等多种形式。其中，讲解活动多以理念化、统绪式的说解授以门径，阅读活动以古代作品、教育者作品、工具书等文本呈现范例，习作活动通过测试文才、拟古作文等方式将受教育者导入轨范，共同实现教育功能。

从教育内容来看，诗、古文、赋等文体文本在元末明初的文学教育中占据了主要位置，“辞章”与“义理”的张力也在其中得到彰显。在诗歌教育中，元末杨维祯以“情性说”等诗学思想有意消解此前重视法度的教育范式，并利用古乐府的诗体优势传扬义理。易代前后的诗歌教育存在《诗》与唐诗两种典范文本，它们亦各自代表了文学教育倾向于义理与辞章的不同指向。在古文教育中，人们对大至“文统”、小至“文法”的不同见解影响着教育的开展，文统与道统的关系如何、文法教育是否必要，皆是文学教育与“义理之学”关系问题的具象。在易代前后，作为古文教育典范文本的《史》《汉》地位下降，唐宋文地位上升，古文“载道”的体性特征被进一步凸显。而在赋体教育中，宋濂早年学赋、中年以赋论学、晚年因学远赋的历程具有典型意义，它代表了赋体教育在“义理之学”强势之后逐渐衰苶的遭际。

从教育效果来看，元末明初的文学教育对于文人集团的发展、理学的流播、易代文化史的变迁皆发挥了作用。无论是闽中文人集团以唐诗培育文学思维，还是铁雅诗派所特重的锻炼文学表达，抑或是文学知识对于文人集团不同进路的影响，皆反映出文学教育对于文人集团的黏合作用。而教育活动中的斋室记与赠序文写作、以方孝孺为代表的新朝士人与文学教育之间的纠葛，以及作为洪武遗音的官方教本《性理大全》的文学批评，则展现出文学教育在易代前后理学流播中的特殊位置。在由元入明的士人成长史中，因为教育次第的变化，文学教育的主要效果也进一步向义理方面转移。而在明代开国的文教历程中，文学教育参与了人们对“文”的阐释及重塑“斯文”的努力，成为了易代文化史中的重要景观。

“辞章”与“义理”的错综关系构成了元末明初文学教育的重要特征，二者的关系变化是文学教育产生易代衍变的深层原因。

This article studies the educational behavior between educators and recipients during the late Yuan and early Ming dynasties through the reading, explanation, and acceptance of literary texts. Considering the actual situation of literary education during this period, the literary texts involved in this article are mainly poetry and prose texts.

From the perspective of educational concepts, literary education in the late Yuan and early Ming dynasties interacted with the academic context of promoting Neo-Confucianism, resulting in three main understandings of literary education. The first understanding is to hope to spread Neo-Confucianism through literary education. Yang Weizhen’s poetics indicates that this understanding is related to Confucian education, and his literary education philosophy was deeply influenced by the Neo-Confucianism of the Song Dynasty. The second understanding is to teach writing methods through literary education. This understanding is common in literary education at this time, demonstrating the independence of literary education due to aesthetics. The third understanding is that literary education hinders Neo-Confucianism and advocates reducing literary education. From Song Lian’s recollection and misinterpretation of his own educational experience, it can be seen that after scholars deeply accepted Neo-Confucianism, the conflict between literary education and Neo-Confucianism intensified.

From the perspective of educational activities, the spatial field and teaching form of literary education in the late Yuan and early Ming dynasties are typical. At this time, there was a profound relationship between official education and Neo-Confucianism, and many phenomena indicate that there was a conflict between official education and literary education. In folk education, literary education represents the downward shift of cultural power. It relies more on natural space and exhibits certain advantages. After the Ming Dynasty, literary education decreased in both official schools and folk education. In terms of teaching forms, literary education activities at this time included various forms such as explanation, reading, and writing of literary texts, all of which together achieved educational functions.

From the perspective of educational content, literary texts such as poetry, ancient articles, and Fu occupied a major position in literary education during the late Yuan and early Ming dynasties. The tension between literature and Neo-Confucianism is highlighted in it. In poetry education, Yang Weizhen changed the educational paradigm of the previous generation and used ancient Yuefu to spread Neo-Confucianism. At this time, poetry education either values the Book of Songs or Tang poetry, representing different tendencies in literary education. In ancient article education, people’s different opinions on issues such as Wentong and Wenfa are related to Neo-Confucianism. After the Ming Dynasty, the status of articles in education in the Qin and Han dynasties declined, while the status of articles in the Tang and Song dynasties increased. In Fu style education, Song Lian’s experience represents the gradual decline of Fu style education due to the impact of Neo-Confucianism

From the perspective of educational effect, the literature education during the late Yuan and early Ming dynasties played an important role in the development of the literati group, the spread of Neo-Confucianism, and the change of cultural history. Both the literary education of Fujian literati group and Tie-Ya literati group reflect the aggregation function of literary education. The relationship between literary education and public texts, talent cultivation, as well as official academia, demonstrating the special role of literary education in the dissemination of Neo-Confucianism. After the Ming Dynasty, due to changes in the order of education, the main effect of literary education changed. Literary education became an important cultural landscape because it participated in people’s reinterpretation of Wen.

The complex relationship between literature and Neo-Confucianism constitutes an important feature of literary education in the late Yuan and early Ming dynasties, and the changes in their relationship are the underlying reasons for the changes in literary education.