章学诚的思想与学术(笔谈)

A Written Conversation about Zhang Xue-cheng's Thought and Scholarship

近年来,海内外学术界对清代著名学者章学诚屡有新的研究成果推出。日本学者山口久和教授的《章学诚的知识论》以其严整的考据与解释学的新视角,尤其引人注目,该书中译本最近由上海古籍出版社出版。以此为契机,华东师范大学人文学院、学报编辑部联合举办了"章学诚的思想与学术"国际学术研讨会(2007年3月)。专家学者从不同的视角对章学诚的思想与学术进行了多向度的深入阐发。本刊从与会学者的发言中,编发了这组笔谈。

In recent years there have emerged many new research achievements about the well - known scholar Zhang Xue - cheng of the Qing Dynasty in academic circles at home and abroad. Especially, the Japanese scholar Professor Yamaguchi＇s book, Zhang Xue - cheng＇s Theory of Knowledge, has attracted people＇s attention owing to its strict criticisms and new perspectives of hermeneutics. Its Chinese translation has been published of late by Shanghai Ancient Books Publishing House. Taking advantage of this opportunity, this editorial department and College of Humanities, East China Normal University, co - hosted an international symposium on ＂Zhang Xue - cheng＇s thought and scholarship＂ in March, 2007. Those specialists and scholars participating in the conference made multi - dimensional profound expositions of Zhang Xue - cheng＇s thought and learning from various angles. This journal has edited and is publishing here such a written dialogue out of some participants＇ speeches. For Gao Rui - quan, Zhang Xue - cheng was an academic heretic in his day, but his thought, with a philosophical vision different from traditional orthodox theories, suggested a way to arrive at truth by means of critical consciousness and emancipating minds. Xu Su - min makes a study on Zhang Xue - cheng＇s theory of the Way （dao） in the context of the sixteenth - eighteenth Chinese philosophical enlightenment trend, pointing out that the first principle of Zhang＇s philosophy is that ＂Where thinking reaches, where there is my existence＂, in comparison with Descartes＇ saying that ＂I think, therefore I am＂, which provides a theoretical presupposition for his criticisms of traditional orthodox doctrines and is of profound intellectual enlightenment significance. Corresponding with Xu＇s essay, Dong Ping expounds on Zhang＇s ＂theory of the Way＂ in terms of philosophy of history, tracing his deep academic origin and intellectual inheritance with the School of East Zhejiang in the Southem Song Dynasty from the Way＇s reality and historicity and its relations to the Six Classics, and making a positive response to Yu Ying- shi＇s relevant remarks. Fu Chang- zhen points out that what Zhang Xue - cheng advocated was a Confucian orientation of the combination of righteousness, principle and knowledge. Wu Gen - you reexamines Zhang＇s criticism of Dai Zhen mainly from scholastic studies and ethics. Yamaguchi, viewing from modem human sciences, focuses on exploring a language theory and text theory implied in Zhang＇s historical thought. Finally, Zhang Yi - guo makes a special interpretation of Zhang Xue - cheng＇s ＂intention of history＂, arguing that it is a kind of tacit knowledge.