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主要經歷

1644年4月(yue)（崇禎十七年三月(yue)），明王(wang)朝(chao)覆(fu)亡。吳道行(xing)“郁郁不自得，一(yi)日(ri)趨吉(ji)藩(fan)故邸，望闕(que)痛哭展拜，輿歸（岳麓）山中，不食而(er)卒”，以(yi)身(shen)殉(xun)(xun)國殉(xun)(xun)君，表現了“衡湘賢(xian)哲”的(de)(de)(de)(de)清白與高潔。死前(qian)他留下遺言(yan)：“驚聞北事(shi)，主亡臣辱(ru)，痛之(zhi)如(ru)何！予以(yi)諸(zhu)生，食恩(en)累(lei)代，獨(du)非草莽(mang)之(zhi)臣哉！……筆擱而(er)輿至，將以(yi)吉(ji)日(ri)成遄歸，集兒(er)女羅拜，從此從先帝于地下矣！”他面對李自成攻占北京、崇禎皇帝自縊煤山和清兵入(ru)關、長驅(qu)中原的(de)(de)(de)(de)“北事(shi)”，作為受明朝(chao)之(zhi)皇恩(en)的(de)(de)(de)(de)諸(zhu)生，既痛恨(hen)傾覆(fu)明王(wang)朝(chao)的(de)(de)(de)(de)農(nong)民(min)軍，又不堪忍受滿族入(ru)侵的(de)(de)(de)(de)殘酷現實，只(zhi)得以(yi)死明志，最終實現了他的(de)(de)(de)(de)老(lao)師張元忭所教誨的(de)(de)(de)(de)“愛(ai)國忠(zhong)君仗到(dao)誠，休(xiu)將一(yi)念(nian)壞平生，勿欺(qi)請繹(yi)宣尼訓(xun)，留取(qu)丹心答圣明”的(de)(de)(de)(de)人生理(li)想。

吳(wu)道(dao)行(xing)死后，就葬于(yu)岳麓山(shan)云麓宮(gong)絕食(shi)地，長(chang)沙知府堵(du)允錫特撰《吳(wu)嶁山(shan)墓(mu)碑(bei)》。根據(ju)史載(zai)，吳(wu)道(dao)行(xing)之墓(mu)位于(yu)飛來石(shi)(shi)右側山(shan)墈(kan)上(shang)，其原配夫人(ren)石(shi)(shi)氏與(yu)其同穴而(er)葬，墓(mu)區簡約(yue)。2012年3月(yue)在(zai)云麓宮(gong)下發現了吳(wu)道(dao)行(xing)墓(mu)，在(zai)云麓宮(gong)飛來石(shi)(shi)南側約(yue)100米(mi)的茂密樹叢中(zhong)，一(yi)塊飽經風(feng)雨(yu)侵(qin)蝕(shi)的簡約(yue)石(shi)(shi)墓(mu)碑(bei)立在(zai)其中(zhong)，“明崇禎(zhen)”、“吳(wu)嶁山(shan)墓(mu)”、“石(shi)(shi)氏”等石(shi)(shi)刻字樣仍(reng)隱約(yue)可見。

人物評價

吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)，字見可，號(hao)嶁山(shan)(shan)(shan)，善化(hua)(hua)人，是張(zhang)(zhang)(zhang)栻高(gao)足、南(nan)宋(song)學(xue)(xue)(xue)者吳(wu)獵之(zhi)(zhi)(zhi)(zhi)后(hou)。吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)因(yin)歷(li)鄉試不果，終(zhong)未走上(shang)仕途，一(yi)生(sheng)以講(jiang)(jiang)(jiang)學(xue)(xue)(xue)授徒為(wei)(wei)(wei)(wei)(wei)業(ye)。他從小就(jiu)對岳(yue)(yue)(yue)(yue)(yue)麓(lu)書院(yuan)(yuan)有傾(qing)慕之(zhi)(zhi)(zhi)(zhi)情，“方七歲，聞長(chang)(chang)(chang)老談岳(yue)(yue)(yue)(yue)(yue)麓(lu)先(xian)賢(xian)(xian)講(jiang)(jiang)(jiang)學(xue)(xue)(xue)，便(bian)肅然傾(qing)聽(ting)，指(zhi)示古來忠義大節，輒色(se)喜”，為(wei)(wei)(wei)(wei)(wei)先(xian)賢(xian)(xian)之(zhi)(zhi)(zhi)(zhi)忠義大節所感動。1582年(nian)(nian)(nian)(nian)（萬歷(li)十(shi)年(nian)(nian)(nian)(nian)），張(zhang)(zhang)(zhang)元忭講(jiang)(jiang)(jiang)學(xue)(xue)(xue)岳(yue)(yue)(yue)(yue)(yue)麓(lu)書院(yuan)(yuan)，已逾“而立”之(zhi)(zhi)(zhi)(zhi)年(nian)(nian)(nian)(nian)的吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)，從游就(jiu)學(xue)(xue)(xue)其(qi)門下，與(yu)之(zhi)(zhi)(zhi)(zhi)“大暢良知孝弟之(zhi)(zhi)(zhi)(zhi)旨，一(yi)時遂(sui)相引重”，深得張(zhang)(zhang)(zhang)元忭的贊賞。其(qi)時，被(bei)張(zhang)(zhang)(zhang)居正(zheng)(zheng)禁(jin)廢的長(chang)(chang)(chang)沙惜陰書院(yuan)(yuan)恢復，吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)被(bei)聘(pin)為(wei)(wei)(wei)(wei)(wei)山(shan)(shan)(shan)長(chang)(chang)(chang)，人稱“嶁山(shan)(shan)(shan)先(xian)生(sheng)”。1633年(nian)(nian)(nian)(nian)（崇禎六年(nian)(nian)(nian)(nian)），他任(ren)岳(yue)(yue)(yue)(yue)(yue)麓(lu)書院(yuan)(yuan)山(shan)(shan)(shan)長(chang)(chang)(chang)，長(chang)(chang)(chang)達10年(nian)(nian)(nian)(nian)，臨(lin)終(zhong)前2年(nian)(nian)(nian)(nian)（1642年(nian)(nian)(nian)(nian)，明(ming)朝覆亡前2年(nian)(nian)(nian)(nian)）仍(reng)講(jiang)(jiang)(jiang)學(xue)(xue)(xue)其(qi)間。吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)作為(wei)(wei)(wei)(wei)(wei)明(ming)代(dai)岳(yue)(yue)(yue)(yue)(yue)麓(lu)書院(yuan)(yuan)最(zui)后(hou)一(yi)任(ren)山(shan)(shan)(shan)長(chang)(chang)(chang)，致力(li)(li)于殷勤講(jiang)(jiang)(jiang)貫朱(zhu)張(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)(zhi)學(xue)(xue)(xue)，力(li)(li)糾王(wang)學(xue)(xue)(xue)空疏流(liu)(liu)弊，使明(ming)末長(chang)(chang)(chang)沙岳(yue)(yue)(yue)(yue)(yue)麓(lu)書院(yuan)(yuan)與(yu)無錫東(dong)林(lin)書院(yuan)(yuan)成遙(yao)相呼應之(zhi)(zhi)(zhi)(zhi)勢(shi)。《善化(hua)(hua)縣志》稱他“留(liu)心經(jing)史，百家(jia)諸(zhu)子(zi)，兵(bing)餉軍政(zheng)之(zhi)(zhi)(zhi)(zhi)屬，部決利弊，悉見施行(xing)(xing)(xing)(xing)(xing)(xing)”，可見其(qi)學(xue)(xue)(xue)注重務實(shi)。在(zai)學(xue)(xue)(xue)術上(shang)，他反對王(wang)學(xue)(xue)(xue)末流(liu)(liu)的荒誕，“篤倫敦義，講(jiang)(jiang)(jiang)學(xue)(xue)(xue)窮理”，“自余(yu)著述(shu)，藏之(zhi)(zhi)(zhi)(zhi)家(jia)乘(cheng)，揚之(zhi)(zhi)(zhi)(zhi)國華(hua)”。吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)的思想(xiang)與(yu)提倡治國平天下為(wei)(wei)(wei)(wei)(wei)“有用之(zhi)(zhi)(zhi)(zhi)學(xue)(xue)(xue)”，與(yu)極力(li)(li)維護理學(xue)(xue)(xue)正(zheng)(zheng)宗(zong)(zong)的東(dong)林(lin)學(xue)(xue)(xue)派(pai)十(shi)分接近。東(dong)林(lin)學(xue)(xue)(xue)派(pai)傳(chuan)人無錫高(gao)世泰(tai)稱贊吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)“道(dao)以朱(zhu)張(zhang)(zhang)(zhang)為(wei)(wei)(wei)(wei)(wei)宗(zong)(zong)，與(yu)文端(duan)（顧(gu)憲(xian)(xian)成)、忠寬揆（高(gao)攀龍）固一(yi)也(ye)，可不謂(wei)衡(heng)湘之(zhi)(zhi)(zhi)(zhi)賢(xian)(xian)哲(zhe)哉”，肯(ken)定(ding)他與(yu)顧(gu)憲(xian)(xian)成、高(gao)攀龍思想(xiang)的共同(tong)之(zhi)(zhi)(zhi)(zhi)處(chu)，以及他們對延(yan)傳(chuan)“道(dao)南(nan)正(zheng)(zheng)脈”的貢獻(xian)。1641年(nian)(nian)(nian)(nian)（崇禎十(shi)四(si)年(nian)(nian)(nian)(nian)）高(gao)世泰(tai)任(ren)湖廣按察(cha)使僉事(shi)提督學(xue)(xue)(xue)政(zheng)，次年(nian)(nian)(nian)(nian)來岳(yue)(yue)(yue)(yue)(yue)麓(lu)講(jiang)(jiang)(jiang)學(xue)(xue)(xue)，并協助修葺書院(yuan)(yuan)。吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)與(yu)高(gao)世泰(tai)成為(wei)(wei)(wei)(wei)(wei)至交好(hao)友，二人共同(tong)為(wei)(wei)(wei)(wei)(wei)恢復理學(xue)(xue)(xue)正(zheng)(zheng)宗(zong)(zong)，培(pei)養湖湘弟子(zi)而竭心盡(jin)力(li)(li)。他們的最(zui)大功績是培(pei)養出了像王(wang)夫之(zhi)(zhi)(zhi)(zhi)這樣的一(yi)代(dai)賢(xian)(xian)才。王(wang)夫之(zhi)(zhi)(zhi)(zhi)在(zai)吳(wu)道(dao)行(xing)(xing)(xing)(xing)(xing)(xing)任(ren)山(shan)(shan)(shan)長(chang)(chang)(chang)、高(gao)世泰(tai)來院(yuan)(yuan)講(jiang)(jiang)(jiang)學(xue)(xue)(xue)期(qi)間開入(ru)岳(yue)(yue)(yue)(yue)(yue)麓(lu)書院(yuan)(yuan)肄業(ye)，成為(wei)(wei)(wei)(wei)(wei)明(ming)代(dai)岳(yue)(yue)(yue)(yue)(yue)麓(lu)書院(yuan)(yuan)最(zui)杰出的學(xue)(xue)(xue)生(sheng)，后(hou)來成為(wei)(wei)(wei)(wei)(wei)與(yu)顧(gu)炎武、黃宗(zong)(zong)羲齊名(ming)的大思想(xiang)家(jia)。