“中国思想史”研究对象讨论之评议

Comments on Discussion of Study Object of “Chinese History of Ideology”

自 192 6年梁启超明确提出“学术思想史”的概念以来 ,70余年间 ,有关中国思想史研究对象问题 ,从大处分有四家之言 :从蔡尚思论中国思想史是中国社会科学史 ,侯外庐将哲学思想、逻辑思想和社会思想的一体化 ,认定为思想史的研究范围 ,直至张岂之提出“思想史是理论化的人类社会意识的发展史” ,此为思想史研究的“社会史”学派 ;而从胡适开始 ,到冯友兰、钱穆、张岱年以及海外“新儒家”则更侧重于对人类灵魂的关注 ,他们要人们走出世俗生活的樊篱 ,而徘徊于天人之际 ,以其论旨 ,可称为“哲学史”派 ;80年代之后 ,葛兆光提出在以往哲学史、思想史著作关注的精英和经典之外 ,有一种近乎为平均值的社会知识、思想和信仰世界的存在 ,而他的中国思想史就是以此作为研究对象的。此可称为“一般态思想史”派 ;在《中国思想家评传丛书》中 ,匡亚明提出 :中国传统思想是以“人学”为中心 ,贯穿于文、史、哲、经、理、工、农各领域而形成的一个庞大的思想体系 ,认定思想史的研究以分布在各学科领域中那些促进 (或制约 )健全人格的形成 ,乃至推动 (或阻碍 )社会发展的学术因子作为自己的对象 ,因而可以名之曰“多科学的综合研究”派。而这一认识恰与国际上思想史学科发展的主流相契合。

More than 70 years since the concept of “history of academic ideology” put forward by Liang Qichao in 1926, there are mainly four schools concerned with the study objects of the Chinese history of ideology: the school of “social history” as the Chinese history of ideology represented by Cai Shangsi on the history of Chinese social sciences, Hou Wailu on the study scope of the integration of philosophical ideology, logic ideology and social ideology, and Zhang Qizhi on “the developmental history of theoretical human social consciousness”; the school of “history of philosophy” represented by those new overseas such as Hu She, Fen Yoylai, Qianmu and Zhang Dainian more on the human spirits and the outgoing of the common life; the school of “general aspect ideological history” after the '80s represented by Ge Zhaoguang on the mean value of the existence of social knowledge, ideology and the worship world in addition to the essence of philosophical history and ideological history; the school of “comprehensive study on multi-sciences” represented by Kuang Yaming on the center of “human science” with the formation of healthy human characters in the large ideological system related to art, history, philosophy, economy, engineering and agriculture. This recognition coincides with the main current of the development of international science of ideological history.