从经学到国学:近代以来孟子学诠释的学科演进与范式转型
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摘要
清末以来,伴随着西学东渐的冲击与学科置换的推动,孟子学经历了从西学化经学到经学解体并分散到文史哲的历程。在进入学科坐标后,孟子学的存在形态和研究范式也随着学科演进而发生转型:经学解体后,孟子学最初沿着史学化路径发展,但随即陷入了史料实证化和理论碎片化的境况;其后,哲学化的研究路向使其进入概念范畴,重返了形上学领域。然而,无论是哪一种研究范式,孟子学研究均面临着陷入专业隔阂以及传统与现代研究方法二元割裂的弊端,使孟子学整体研究难以推进。为此有必要设立统摄文、史、哲的国学学科,使其成为未来学科的建构方向,从而进一步推动孟子学的现代转型与未来发展。
Since the end of the Qing Dynasty, with the impact of Western learning and the push of disciplinary replacement, the study of Mencius has changed from Westernized study of Confucian classics to dissociation of the study of Confucian classics, and then dispersed into studies of literature, history and philosophy. After being included in academic disciplines, forms and research paradigms of the study of Mencius have also changed with the evolution of disciplines. After the dissociation of study of Confucian classics, the study of Mencius was initially transformed into a sort of historical study, falling into an evidence-based and theoretically fragmented situation. Then, the philosophical approaches brought the study of Mencius into conceptual category and back to the field of metaphysics. However,whatever the research paradigm it adopts, the study of Mencius is hindered by professional barriers and binary separation between traditional and modern approaches, making it difficult to advance the overall study of Mencius. Therefore, it is necessary to make sinology, which integrates literature, history and philosophy, a prominent discipline in the future so as to further promote the modern transformation and future development of the study of Mencius.
Since the end of the Qing Dynasty, with the impact of Western learning and the push of disciplinary replacement, the study of Mencius has changed from Westernized study of Confucian classics to dissociation of the study of Confucian classics, and then dispersed into studies of literature, history and philosophy. After being included in academic disciplines, forms and research paradigms of the study of Mencius have also changed with the evolution of disciplines. After the dissociation of study of Confucian classics, the study of Mencius was initially transformed into a sort of historical study, falling into an evidence-based and theoretically fragmented situation. Then, the philosophical approaches brought the study of Mencius into conceptual category and back to the field of metaphysics. However,whatever the research paradigm it adopts, the study of Mencius is hindered by professional barriers and binary separation between traditional and modern approaches, making it difficult to advance the overall study of Mencius. Therefore, it is necessary to make sinology, which integrates literature, history and philosophy, a prominent discipline in the future so as to further promote the modern transformation and future development of the study of Mencius.
引文
[1]景海峰.清末经学的解体和儒学形态的现代转换[J].孔子研究,2000,(3):85-97.
[2]蔡元培.蔡元培自述(1868-1940)[M].北京:人民日报出版社,2011.287.
[3]陈少明.走向后经学时代[A].汉宋学术与现代思想[M].广州:广东人民出版社,1995.128.
[4]黄俊杰.东亚儒家经典诠释史中的三个理论问题[J].山东大学学报(哲学社会科学版),2018,(2):143-150.
[5]黄俊杰.中国孟学诠释史论[M].北京:社会科学文献出版社,2004.
[6]刘星.浅论康有为科学思想的现代价值[J].自然辩证法研究,2019,(2):99-105.
[7]张少恩,刘星.论康有为对经学与西学的调融[J].广西社会科学,2017,(9):75-80.
[8]左玉河.从四部之学到七科之学[M].上海:上海书店出版社,2004.152.
[9]陈少明.由训诂通义理:以戴震、章太炎等人为线索论清代汉学的哲学方法[J].中国社会科学,2018,(4):41-58,205.
[10]章太炎.孟子大事考[A].傅杰编.章太炎学术史论集[C].昆明:云南人民出版社,2008.211.
[11]陈壁生.经学的瓦解从“以经为纲”到“以史为本”[M].上海:华东师范大学出版社,2014.169.
[12]景海峰.国学学科所面对的知识状况与体制困境[J].中山大学学报(社会科学版),2017,(5):141-143.
[13]程志华.中国近现代儒学史[M].北京:人民出版社,2010.76.
[14]袁保新.孟子三辩之学的历史省察与现代诠释[M].台北:文津出版社,1992.22.
[15]徐庆文.从注释性经学到观念性哲学[J].齐鲁学刊,2015,(1):5-9.
[16]李学勤.国学的主流是儒学,儒学的核心是经学[N].中华读书报,2010-08-10.
[17]张少恩.改革开放40年孟子学研究:学术回归与方法多元[J].社会科学战线,2018,(8):22-33.
(1)《孟子》在汉初被列为“传记博士”,孟子地位上升发轫于中晚唐,终至两宋,《孟子》“脱子升经”完成,成为十三经之一。
(2)两汉时期设五经博士(《孟子》设传记博士),负责辅导京师太学读经;西晋时期,国家置经学博士19人,并特设国子学,置国子祭酒1人,国子博士1人,助教15人;东晋设太学博士;隋唐以后设国子监,专门负责全国经学教育,直到晚清设学部。
(3)陈寒鸣亦有类似的观点,认为此阶段的经学研究有西学化倾向,称之为西学化经学。参见陈寒鸣.西学化的经学思潮[A].黄宣民,陈寒鸣编.中国儒学发展史[M].北京:中国文史出版社,2009.
(4)陈平原对胡适的学术转型和思想范式做了精辟的分析,指出:“胡适把杜威的思维术和清代的考据学做了成功的嫁接”。在20世纪30年代以后,“胡适不自觉地日渐汉学化了”。参见陈平原.中国现代学术之建立[M].北京:北京大学出版社,1998.192.
[2]蔡元培.蔡元培自述(1868-1940)[M].北京:人民日报出版社,2011.287.
[3]陈少明.走向后经学时代[A].汉宋学术与现代思想[M].广州:广东人民出版社,1995.128.
[4]黄俊杰.东亚儒家经典诠释史中的三个理论问题[J].山东大学学报(哲学社会科学版),2018,(2):143-150.
[5]黄俊杰.中国孟学诠释史论[M].北京:社会科学文献出版社,2004.
[6]刘星.浅论康有为科学思想的现代价值[J].自然辩证法研究,2019,(2):99-105.
[7]张少恩,刘星.论康有为对经学与西学的调融[J].广西社会科学,2017,(9):75-80.
[8]左玉河.从四部之学到七科之学[M].上海:上海书店出版社,2004.152.
[9]陈少明.由训诂通义理:以戴震、章太炎等人为线索论清代汉学的哲学方法[J].中国社会科学,2018,(4):41-58,205.
[10]章太炎.孟子大事考[A].傅杰编.章太炎学术史论集[C].昆明:云南人民出版社,2008.211.
[11]陈壁生.经学的瓦解从“以经为纲”到“以史为本”[M].上海:华东师范大学出版社,2014.169.
[12]景海峰.国学学科所面对的知识状况与体制困境[J].中山大学学报(社会科学版),2017,(5):141-143.
[13]程志华.中国近现代儒学史[M].北京:人民出版社,2010.76.
[14]袁保新.孟子三辩之学的历史省察与现代诠释[M].台北:文津出版社,1992.22.
[15]徐庆文.从注释性经学到观念性哲学[J].齐鲁学刊,2015,(1):5-9.
[16]李学勤.国学的主流是儒学,儒学的核心是经学[N].中华读书报,2010-08-10.
[17]张少恩.改革开放40年孟子学研究:学术回归与方法多元[J].社会科学战线,2018,(8):22-33.
(1)《孟子》在汉初被列为“传记博士”,孟子地位上升发轫于中晚唐,终至两宋,《孟子》“脱子升经”完成,成为十三经之一。
(2)两汉时期设五经博士(《孟子》设传记博士),负责辅导京师太学读经;西晋时期,国家置经学博士19人,并特设国子学,置国子祭酒1人,国子博士1人,助教15人;东晋设太学博士;隋唐以后设国子监,专门负责全国经学教育,直到晚清设学部。
(3)陈寒鸣亦有类似的观点,认为此阶段的经学研究有西学化倾向,称之为西学化经学。参见陈寒鸣.西学化的经学思潮[A].黄宣民,陈寒鸣编.中国儒学发展史[M].北京:中国文史出版社,2009.
(4)陈平原对胡适的学术转型和思想范式做了精辟的分析,指出:“胡适把杜威的思维术和清代的考据学做了成功的嫁接”。在20世纪30年代以后,“胡适不自觉地日渐汉学化了”。参见陈平原.中国现代学术之建立[M].北京:北京大学出版社,1998.192.