【作者】 温航亮；

【导师】 蒋国保；

【作者基本信息】 苏州大学 ， 中国哲学， 2008， 博士

【摘要】 汪中是清代扬州学派的著名代表人物之一,在他为生计而四处奔走的一生中,他以坚强的毅力坚持学术研究,在声音、训诂、经学、史地、诸子、文学等方面都有很高的成就,当时就获得了“通儒”的评价。作为扬州学派的开创者之一,汪中的思想正处于乾嘉学术“由专精汇为通学”的关键点上,对扬州学派的形成做出了巨大的贡献。而他针对乾嘉学术的弊病所做出的调适与会通的努力,为乾嘉学术的进一步发展提供了有益的思考。在惠栋打出汉学旗帜以后,汉学便逐渐为学者们所认可和接受,并汇聚成席卷天下的乾嘉学风。尽管惠栋提出了由考据、训诂以求“经之义”的治学宗旨,但在实际治学过程中,却表现出泥古、佞汉的倾向。随着乾嘉学风的展开,这一弊病也成长为乾嘉学术的痼疾。早年受到宋学思想影响的戴震,在接受了惠栋治学思想的影响之后,提出了由考据以求义理的治学宗旨,试图匡正乾嘉学术的弊病。尽管有少数学者认可并支持他的义理思想,但是,在其他学者看来,他的这一尝试实际上混淆了汉、宋门户,因而受到汉、宋学者们的普遍抵制。汪中在戴震初步矫正的基础上,继续对乾嘉学术的弊病进行矫正的努力。由于早年贫困生活的经历,汪中深知底层人民生活的艰辛,因而其治学很容易接受顾炎武、杭世骏经世思想的影响,确立“推六经之旨,以合于世用”的学术宗旨。这样,他就在经术与经世之间实现了会通,为乾嘉汉学确立了治学的最终目的。在经术研究方面,他在戴震由考据以求义理的思想影响下,又有鉴于戴震义理思想所受到的批评,提出了由考据、训诂以“精研大义”的治学思想。其所谓“精研大义”,不再是从考据出发对理学概念的训诂研究,而是直接以“用世”为目的的理论探求,即以考据、训诂为工具,向经典寻求先王的治国之道。为了获得对先王治国之道的正确认识,他又积极辨明学术源流。在儒学内部,他首先突破了宋明理学所建立的“孔孟”授受统系,发现了新的“孔荀”授受统系,为乾嘉学术找到了与孔子的连接点。而当他的研究视野扩展到诸子学时,便发现了由“史”而“诸子”的先秦学术发展史,认为儒学和其他诸子一样,都来源于“古之史官”。“古之史官”的最根本理论依据在“礼”,因而后代的学术传统也以“礼”为最根本的源头。“古之史官”又依据“礼”“以成国典”,因而“礼”又是经世思想的根本依据。事实上,汪中表现在一些文章中的“用世”思想,正是从“礼”的思想出发的。此后的扬州学者即在汪中的基础上以“礼”来解说经典,并且打出了“以礼代理”的旗帜,希望以“礼”为经世的工具来实现汉学的现实价值。由此我们可以看到,乾嘉学术从产生开始,就处于不断的发展演变过程之中。惠栋首倡汉儒经说,便得到了众多学者的跟随,从而形成了吴派经学。而戴震针对惠栋以来学者泥古、佞汉的弊病,尝试将考据与义理进行会通,从而开创了皖派经学。而汪中在戴震学说的影响下,继续对乾嘉学术中存在的弊病进行矫正,以“用世”思想为核心,实现了考据与“精研大义”的会通,并影响到扬州学派中、后期的学者,实际上成为开创扬州学派的核心人物,使乾嘉学术由专、精向通学转变。通过汪中思想这一节点,展现在我们面前的,并不是一幅死气沉沉的画面。我们看到,乾嘉学术作为相对于理学而言的新事物,其自身充满了活力,尽管存在着泥古、为考据而考据的弊病,但却从不缺少对这些弊病进行矫正的努力和能力。在其不断发展演变的过程中,以考据、训诂为依据而寻求对“先王之道”的认识和对经世的诉求,一直是视野开阔的乾嘉学者所孜孜以求的目标。我们不能因为乾嘉学术中庸俗的学者所体现的弊病,而由此认为乾嘉学术缺乏经世的诉求,那是形而上学的错误的结论。更多还原

【Abstract】 Mr. Wang Zhong was one of the famous representative personages of the Yangzhou School in the Qing Dynasty. Though he had to struggle to make a living for his family, he made great achivement in the study of Exegesis, Confucian Classics, History, Geography, Zis, Literature and etc. Because of this, he had been called systematic learned Confucianist in that era. Being a pioneer of the Yangzhou School, Wang Zhong’s thought greatly influenced the formation of the Yangzhou School, and was the key point in the development process of the Qianjia School, which was on the road from specialized and mastered to systematic learned. His effort to correct the defects of the Qianjia School was useful to the further development of the Qianjia School.After Mr. Hui Dong began to disseminate openly, the method of Han was accepted by the vast majority of the scholars gradually. Although Mr. Hui had announced that the target was to get the spirit of the Confucian Classics, he didn’t do as so. There came with the defects, such as a preference of ancient exegesis. With the growth of the atmosphere of the Qianjia School, the defects became more powerful, too.Influenced by the thought of Mr. Hui, Mr. Dai Zhen, who was influenced by the Neo-Confucianism when he was young, led a new method of Han which was planed to study the philosophy in the Confucian Classics through the method of Han. Obviously, Mr. Dai wanted to rectify the defects of the Qianjia School. There were a few scholars who supported the thought of Mr. Dai. In the vast majority of the scholars’ eyes, there was confusion between the Han and the Neo-Confucianism in the try of Mr. Dai, so they boycotted the thought of Mr. Dai together.Based on the try of Mr. Dai, Mr. Wang continued the try to rectify the defects of the Qianjia School. Firstly, Mr. Wang knew the auduous situation of the bottom class because of being poor, so he could accept the thought of Jingshi easely under the influence of Mr. Gu Yanwu and Mr. Hang Shijun, and established an aim for study, which was fo find the spirit of the Confucian Classics and make it be useful to improve the people’s living conditions. He established an ultimate aim for the Qianjia School when he made a link between the study and the Jingshi.Secondly, influenced by the thought of Mr. Dai, Mr. Wang tried to get the spirit of the Confucian Classics through the method of Han. Of course, his thought was different from Mr. Dai’s. It wasn’t to study the concept of the Neo-Confucianism through the method of Han, it was aimed to be useful to improve the people’s living conditions. The aim of the study of the Confucian Classics wasn’t itself, but to get the law of the ancient government.Thirdly, for getting the true understanding of the law of the ancient government, Mr. Wang studied the history of academic. From his study of Zis, he found a new system of classics’ imparting named Kong-Xun, which was different from the Neo-Confucian Kong-Meng system. The system of Kong-Xun could defend the Qianjia School in the conflict with the Neo-Confucianism, because the Qianjia School was linked to Confucius in this system. He found that the academic’s development process of Pre-Qin Dynasty was from Shi to Zis. Then the Confucianism which was worshiped excessively came from Shi just like Zis. As it was the basis of Shi, the Li was the source of the later academic study, too. As it was used to improve the people’s living conditions by Shi, the Li was the source of the later Jingshi thought, too. In fact, Mr. Wang’s Jingshi thought was also based on the Li. And the other scholars of the Yangzhou School after him were explaining the Confucian Classics based on the Li. They even wanted to replace the philosophy of the Neo-Confucianism in order to get the practical value of the Qianjia School with the Li.The Qianjia School was on the process of development from the beginning, Mr. Hui initiatived the method of Han, and was followed by so many scholars. And Mr. Dai tried to get the ancient thinkers’ philosophy through the method of Han in order to rectify the defects of the Qianjia School. And influenced by the thought of Mr. Dai, Mr. Wang wanted to rectify the defects of the Qianjia School, too. He made the Jingshi be the core of the study, and aimed the method of Han to get the spirit of the Confucian Classics. His thought influenced the later scholars of the Yangzhou School, became the core of the pioneers. There came the systematic learned after the specialized and mastered.From the point of Mr. Wang’s thought, we can see a picture full of vitality. The Qianjia School is new compared to the Neo-Confucianism, thought there are some defects, there are tries and capacities to rectify the defects from the scholars of the Qianjia School, too. It was the aim of the learned Qianjia School’ scholars that they wanted to get the spirit of the Confucian Classics and make it useful to improve the people’s living conditions. It is a fact that there were defects in the Qianjia School, but we should evaluate it with the viewpoint of development because the Qianjia School was always on the road of rectification.更多还原