近世“实学”批判视域下的王安石——兼及方法论的批判

Wang Anshi under the Perspective of Modern"Practical Learning"Criticism——and the Criticism of the Methodology

近世以降,以“实学”检讨王安石是主流。宋元明清时期,为稳固中晚期帝制“外儒内法”的人文治理结构,激愤者以“刑名学”斥责其学,将其人逐出道统;温和者力主《周官新义》的文本生成特点,又将其人收归“礼家”,但限于礼法同源的知识传统,此说终难成气候。近代“实学”救国思潮涌起后,更充满了“计学”开山、“经济学家”等溢美之赞。总体而论,批判的武器代替不了武器的批判,技术进步日趋挑战人文治理之际,晚期保守派也好,近代新人也罢,皆肆意演绎内外二元对立的域外分析范式,再生产出新的话语、知识、思想和霸权。但是,舍弃东方“内圣外王一体化”的本土方法论之后,批判者自身不仅已远离批判对象,就算王安石自己也与此类“实学”遥不相及。

Reviewing Wang Anshi with"practical learning"is the mainstream in modem times.In the Song,Yuan,Ming and Qing Dynasties,in order to stabilize the humanistic governance structure of"external Confucianism and internal law"in the middle and late imperial system,the indignant people denounced his learning with"criminal learning"and expelled him out of Confucian orthodoxy.Moderators advocated the text generation characteristics of the New Exegetical Studies of Zhou Guan and accepted him to"ritual learning",but limited to the knowledge tradition of both etiquette and law,which,ultimately,was difficult to become a climate.After the trend of saving the country with the"practical learning"in modern times,"accounting"and"economists"were praised.On the whole,critical weapons cannot replace the criticism of weapons.When technological progress increasingly challenges humanistic governance,both late conservatives and new modern people wantonly interpret the extraterritorial analysis paradigm of internal and external dichotomy and then produce new words,knowledge,ideas and hegemony.However,after abandoning the local methodology of 11 integration of inner saint and outer King,not only the critics themselves are far away from the object of criticism,but also Wang Anshi himself was far from such"practical learning".