章太炎的真俗转向与“国文”建构——兼论章太炎非“魏晋派”

Zhang Taiyan’s True and Secular Turn and the Construction of “National Culture” ——A Concurrent Discussion on Zhang Taiyan’s View of “Wei-Jin School”

章太炎的“国文”建构与其真俗转向有关,在转俗成真阶段,立足典章学说与议论名理,将清和流美的魏晋文塑为典范;而在回真向俗阶段,则立足个人天才与国家运势,将壮美闳硕的汉唐文塑为新的典范。章太炎以会归齐物、和以天倪的“两行”之旨处理二者关系:一方面,齐之以内求万物真如之是,外致治国保民之用的内圣外王之道;一方面,承认二者在雅、理上的分殊短长,肯定其在不同当务之急下发挥各自的作用。在他看来,唯有撄宁相成,而非封执相伐,才能更好重建华夏政教文明,既因应西方文明的挑战,又保障自身文明主体性。将章太炎归为“魏晋派”,既忽略了他转俗成真后对“魏晋派”的出离与超越,及回真向俗后对魏晋文的反思与弥补,也不符合他的齐物哲学。

The construction of Zhang Taiyan s“national culture”is related to his true and secular turn.In the phase from secular to true,based on the doctrine of laws and regulations and the view of name and reason,he set the beautiful Wei and Jin writings as the model;while in the phase from true to secular,he viewed the magnificent Han and Tang writings as the new model based on personal genius and national fate.Indeed,Zhang Taiyan deals with the relationship of things under the principle of“equality between the two”:on the one hand,to seek the truth of all things within equality is the way of becoming internal saints and external kings,which can be used to govern the country and protect the people;on the other hand,he acknowledges the differences between the two in terms of elegance and reason,and affirms that they play their respective roles in different urgent affairs.In his opinion,only through harmonious collaboration rather than stubborn confrontation can we better reconstruct the Chinese political and religious civilization,which not only responds to the challenges of western civilization,but also ensures the subjectivity of our own civilization.The classification of Zhang Taiyan as“Wei-Jin School”not only ignores his departure and transcendence of“Wei-Jin School”after his turn from secular to true,as well as his reflection and remedy of Wei and Jin writings after his return from true to secular,but also fails to accord with his philosophy of equality of things.