古代圣学的终结与近代历史思想的发轫——章学诚“六经皆史”论新探

On Zhang Xuecheng's “Six Confucian Classics Are All But History”

章学诚复倡重阐的"六经皆史"论,兼具经学与史学的双重意义。在经学方面,章氏通过详考"六经"之源以祛"六经"之魅;明辨载道之器与载道之书,解构"六经"教条化之理术;强调学贵"知类","一以贯之",批评儒者各偏所能,"私心据之""以相病";辨证"一代之实录"与"万世之常法"的经史同异,去经圣学之伪,复其经世之真。在史学方面,章氏考辨旧史,诠释史意,开新史学之端绪;执两论中,学以求道,为后人据学议政、学以资政树立了榜样;章氏借"六经皆史"以展开自己的学术思想,建立自己的学术权威,其思想结构和概念工具也被后来的学者充分利用;其神圆方智之说与近代各国史学大家之思想多有契合。这些特征表明,章氏"六经皆史"论实具中国近代历史思想发韧之功。

The theory that ＂six Confucian classics are all but history＂ re-advocated by Zhang Xuecheng signifies in both Confucian and historic studies. As far as the Confucian studies is concerned, the six Confucian classics are disenchanted by exploring the origin of the classics by Zhang Xuecheng＇s textual critism; Zhang clearly distinguishes the moralizing things and the moralizing books, de-constructs the dogmatized theories in the classics; he emphasizes categorizing and persisting in one＇s own principle; criticizing the Confucian scholars took the classic studies partially;he distinguishes the differences and similarities between documentary records and the everlasting history, rids the classics of the false thoughts of holy study but restores its truth as a record of then and there. In history, Zhang explores into the old documents and explains the meanings in them and starts a new beginning of the history;he pursues truth, exemplifies himself for the on- coming scholars who may follow him to devote to politics with one＇s knowledge. Advo- cating that ＂six Confucian classics are all but history＂, Zhang further develops his aca- demic thoughts and establishes his authority whose thoughts and concept tools are fully utilized by scholars afterward. Zhang＇s theory goes in harmony with those of other his- torians with universal significance. All these features testify that his classics-history theory contributes to the academic thoughts of modern China.