皮锡瑞的“经学十变”说及其经学史观评析

A Review of Pi Xirui’s Historical View on Confucian Classics

皮锡瑞的经学研究,在通史视野方面提出"经学十变"说,将经学的发生、流传上溯于先秦,是其卓识;但关于汉学、宋学的发展过于强调阶段性特点,失去了主线,是其所失。在专经分析方面,于周易学,强调《易经》卦爻辞为孔子所作,失于武断,但肯定王弼扫除术数之学,表彰清儒廓清图书之学,为学者指明了义理易学的正途;皮氏在诸经研究上,于《尚书》研习最精,他严谨地梳理和总结了前人的研究成果,并进一步讨论有待解决的问题,考辨今文《尚书》实为29篇,而非学人惯称的28篇,并从伪《古文尚书》的义理与行文上补充了阎若璩等人的辨伪证据;于春秋学,皮氏站在公羊学派立场上,以"改立法制"为孔子"微言",并在现实社会的政治斗争中支持康有为的"戊戌变法"运动,表明皮氏的经学研究并非"徒托空言",而是积极联系和参与"经世致用"的政治实践的。

Pi Xirui’s historical study of Confucian Classics traced its beginning back to pre-Qin Dynasty,but it,however,went off its course as he over-stressed the developing stage characteristics of Han studies and Song studies. He arbitrarily attributed the authorship of hexagrams and line statements to Confucius when analyzing individual classics,especially The Book of Changes;however,he led the scholars back to the right orbit as he affirmed Wang Bi’s work in abolishing numberology and commended the Confucian scholars of the Qing Dynasty for their expurgating the study of Hetu and Luoshu. Pi excelled himself especially in his study of Shang Shu as he rigorously reviewed the previous academic achievements and made in-depth discussion on the to-be-solved problems. Notably,he rectified the composition of the contemporary Shang Shu in29 chapters rather than the conventionally-accepted 28,and presented supplementary verification evidence in terms of philosophical connotations and textual contents of pseudo-Shang Shu in Ancient Literature for scholars like Yan Ruoqu. In conclusion,Pi’s standing with Gong Yang School in studies of Spring and Autumn Annals and the Reform Movement of 1898 indicates that his study of Confucian Classics is not only literary but also participative in state governance.