“士大夫之学”视野下的曾国藩“奇偶互用”说

Zeng Guofan's Prose Theory from the Perspective of the Learning of Scholar-Officials

曾国藩在奠定“士大夫之学”学术规模的过程中,根植《易传·系辞》的宇宙观和张载的辩证观,依据韩愈“孔墨相用”说而提出“奇偶互用”说。相较清中叶以来“奇偶相生”“奇偶相杂迭用”“骈散相成”“奇偶相间”“奇偶相参错综”等说,“奇偶互用”说确立“奇”为本位、以“奇”兼“偶”的体用关系,主要从行气运辞、天授人事的角度记述奇偶,重塑韩愈古文在学术分途中的连接作用与在文体演变中的典范价值。该说完善并发展了姚鼐“文分阴阳”说,试图纠正桐城理论阴阳分判、偏于阳刚,而创作失之阴柔的流弊。曾国藩大胆接受富有争议的“孔墨相用”说,体现了其在晚清大变局中,借助韩愈归本经子、博学于文的“大贤君子之道”,复兴修己治人、经世致用的大人之学的淑世情怀。

In solidifying the scholarly framework of“the learning of scholar-officials”,Zeng Guofan,inspired by the cosmological insights of the“Xici”(the chapters explaining the principles of The Book of Changes)and the dialectical perspective of Zhang Zai,drew upon Han Yu's discourse of the“complementary use of Confucianism and Mohism”to formulate his own theory of“complementary use of odd and even prose”.This theory,distinguishing itself from mid-Qing narratives on the interplay of prose styles,posits odd prose as foundational,to be harmoniously integrated with even prose.This approach evaluates prose through the lens of qi dynamics and divine governance,re-establishing Han Yu's ancient prose as a bridge in academic diversification and as a paradigm in stylistic evolution.Furthermore,Zeng's theory expands upon Yao Nai's dichotomy of prose into yin and yang,aiming to rectify the biases of overt masculinity,thereby neglecting feminine subtlety in literal works of Tongcheng.By adopting Han Yu's ideal of returning to the classical virtues and embracing broad scholarly knowledge,Zeng Guofan's acceptance of the controversial“complementary use of Confucianism and Mohism”underscores his commitment to rejuvenating the ethos of selfimprovement,societal education,and pragmatic application during the late Qing transformation.