乾嘉学人与“经史合一”论的多重阐释

Scholars in the Qianlong-Jiaqing Period and Their Multiple Interpretations of the Theory of"the Unity of Classics and History"

乾嘉学人对经史关系的认识颇多,但其中的内涵与意蕴不尽相同。对经史关系的认识不仅是关于经史高下问题的讨论,还与治学方法、思想宗旨有关,涉及君师合一、以史明道、文道关系、道统传承等关键问题。考据学家钱大昕的“经史无二”论,实际上仍在考史求道的传统中;崔述发“经史不分”之论,内核是六经载道与孔子的以学治天下;文学家袁枚的“有史无经”说,论证的是文道合一与个性自由;章学诚提倡“六经皆史”,真正关怀的是政教合一之旨。相同时期不同学人的分歧,构成了当时关于“经史合一”的多重阐释,也预示着后世关于此说的多种解释。

Scholars in the Qianlong-Jiaqing period had various interpretations of the relationship between classics and history,each with its own connotations and implications.The understanding of the relationship between classics and theory was not only a discussion about the superiority of classics or history,but also related to academic methods and ideological agendas,involving key issues such as the unity of monarchs and teachers,the use of history to elucidate the Dao,the relationship between literature and Dao,and the transmission of orthodox traditions.The theory of“affinity between classics and history”proposed by the textual scholar Qian Daxin was actually still within the tradition of studying history to seek the Dao.The core of Cui Shu's theory of“no distinction between classics and history”was twofold,-the conviction that Six Classics were the vehicle of the Dao and the belief in Confucius'idea to govern the world through learning.The theory of“history without classics”by litterateur Yuan Mei argued for the unity of literature and the Dao and the freedom of individual subjectivity.Zhang Xuecheng advocated that“the Six Classics are all histories”,and the true concern was the unity of politics and education.The divergent opinions of different scholars at the same period provoked multiple interpreatations of the“unity of classics and history”at that time,foreshadowing various interpretations of this theory in later generations。