“秦汉新儒学”与近现代儒学之重建

Neo-Confucianism of Qin and Han Dynasties and the Reconstruction of Confucianism in Modern China

重新梳理、评价周秦两汉儒学的流变是民国学界超越经今古文之争、重建中国文化的题中要义,儒道抉择与孟荀分野,今文学方士化与改制学说成为各家判定秦汉新儒学"变质"抑或"发展"的关键。胡适认为秦汉新儒家是儒、墨、方士的糁合物,逐步宗教化,郭沫若视之为完全变质;钱穆着眼于宇宙论与人生论,认定秦汉新儒家是中国学术思想史的重要枢纽,董仲舒改制学说却误入歧途;顾颉刚认为董仲舒沿袭阴阳家系统理论提倡公羊改制,旨在彰显汉朝功业;蒙文通融会秦汉新儒学的革命精神与制度设计,以实践中华文明的现代转化。考察民国各方学人阐释"秦汉新儒学"的分合,揭示民国学术的多元流变与各派学人的学术旨趣,当可展现沟通中西新旧的多种取径,或能在现代知识与学科体系中建构中国文化义理、制度与历史事实的有机系统,实现"能尊而有立"的文明复兴。

In the late Qing and Republic of China, how to interpret Chinese cultural tradition became an unavoidable step to seek reconstruction the system of Chinese civilization for the modern scholars. The different positions held scholars have led to the different paths of converting academic tradition. It is important to sort and evaluate the Confucianism of Zhou, Qin and Han Dynasties. The analyzing of the Confucianism and Taoism, the interpreting of the controversies over Mencius and Xun Zi and the clarifying the doctrine of Spring and Autumn ram reform became the key to determine if Neo-Confucianism in Qin and Han Dynasties is a metamorphism or a development. Hu Shi believed that the Neo-Confucianism of Qin and Han Dynasties was a mixture of Confucianism, Mohism and Alchemists, which gradually became religious, and Guo Moruo regarded it as a complete metamorphism. Li Yuancheng pointed out that it was a key element in the academic evolution of Zhou and Qin to reconcile Mencius and Xun Zi and to integrate Confucianism and Taoism into, thus it established the perfect Neo-Confucianism. According to Yi Chuan and Dai Ji, based on cosmology and life theory, Qian Mu suggested the Neo-Confucianism of Qin and Han Dynasties integrated Confucianism and Taoism, which was the important hub in the history of Chinese academic thoughts; Dong Zhongshu tempered and compromised various thoughts, proposed the reform theory, but went astray; Gu Jiegang regarded the historical truth as the inner layer and core of Chinese culture, and thought Dong Zhongshu inherited the theories of Yin and Yang and Five Elements to serve the Han Dynasty. And Gu also addressed the current academic innovation should absorb the criticism of Song and Qing learning research, and transcend the dispute of Jinwen and Guwen. During the period of the Anti-Japanese War, a new trend of Neo-Confucianism had arisen in the academic field. He Lin emphasized that China should not lose its cultural autonomy to fall into the cultural colonies. Through connecting Confucian ethics and the political system, Confucianism and Historiography, Meng Wentong tried to illustrate that ＂Neo-Confucianism of Qin and Han Dynasties＂ had developed the doctrines of the Mencius and supported the revolutionary thought of Jinzven classics. Having proposed these new theories, Meng Wentong aimed at subverting outdated thoughts and promoting new ones for the future. Facing the great changes of modern Confucianism, the scholars had been able to reconstruct the subjectivity of Chinese civilization and to integrate the Chinese and the Western, the new and the old based on their traditions, positions and their care of Yili. If taking breaking down the old tradition as innovation or drawing far-fetched analogies between Chinese attached Western doctrines, it will inevitably separate the tradition from the reality, the value from the knowledge, and will not be able to escape the fate of the cultural colony. The probes of the sources and purposes of the scholars in the historical context of the republic of China will further reveals multiple paths of integrating the Chinese and the Western, the new and the old. Blending together the various methods and purposes may carry forward and transform Chinese cultural morality, system and historical facts by the way of the modern knowledge and academic system, further build dynamic relationship between cultural spirit, historical traditions and civilization and realize the revival of civilization in practices.