【作者】 彭春凌；

【导师】 陈平原；

【作者基本信息】 北京大学 ， 中国现当代文学， 2011， 博士

【副题名】以康有为、章太炎为中心（1898-1927）

【摘要】 反孔批儒与语文运动,是通常所言的五四新文化的两面旗帜。它们与戊戌以降中国儒教传统转型过程中所内生的问题有直接的历史关联。本文提出“作为儒教转型之内生问题的新文化”,就是表明这层意思。谈到儒教传统与新文化的关系,既往的相关研究往往围绕新文化“逆流而上”,追溯其与传统文化的关联。本文的思路与之不同,相较而言,更强调历史的生成性,分辨“新文化”作为中国文化“新生转进”之环节在特殊历史境遇中辨证展开自身逻辑的过程。具体的讲,全文着重论述戊戌以来的历史进程中,针对关涉“民族生命之站立”的若干重大问题,以康有为、章太炎为代表的儒教精英知识人怎样调整自身的思想认知,根据自身的知识准备、环境际遇他们又提出了哪些具体的应对方案,而其成果通过怎样的途径、脉络乃至逻辑,如何影响到新文化中的反孔批儒与语文运动。文章力图条分缕析地梳理和呈现历史生成过程中多重的动力因子,期望融化世人眼中“新文化”的刻板印象——“打孔家店”、以白话的“活文学”对抗文言的“死文学”。与此同时,无论是儒教传统现代转换的路径和方向,还是“新文化”本来拥有的多维层次、多元空间,也能相应地获得历史的开启与激活。康有为、章太炎不仅是近代儒教不同派别的代表,分别为孔教运动的领导者与批儒思潮的发动人,两者之间进行着持续的思想对话；他们还同时是新文化人的老师或主要论敌,和新文化的代表人物间具有紧密、微妙的师生敌友关系。本文借助康有为、章太炎、新文化人构成的历史关系网络,使宏观的历史演变命题——儒教转型与新文化形成之间的关系,拥有了具体的承载对象和论述途径。文章立足于发掘新材料,探索新问题,从康有为、章太炎及相关的新文化人传记资料中多元、个别的因素出发,以详细的文本分析开始,进入与政治、社会剧变相联动,与明治日本、现代欧美思想相冲撞,与传统经今古文论争、汉宋学差异相勾连的思想转型历史。全文以儒教转型在四个层面的历史动力、内生问题为架构,分四章来展开论述。第一,日本帝国主义的威胁,令中国的精英知识人必须面对吸附到明治日本“国体论”中的儒教,并在似同实异的跨文化语境中重审中国儒教的内涵。章太炎戊戌政变后流亡日本殖民地台湾,在与康有为孔教思想的对话过程中直面如此既熟悉又陌生的儒教,深深思索变革期的中国自身伦理的根底、政治的图景与信仰的构成,进而时时甄别“真儒”与“伪儒”。随着日本侵华行为的扩展,这一方面的发展脉络也延伸到新文化人的批儒言论之中。第二,在基督教侵入的大背景下,传统信仰格局受到冲击,加之变法、革命等现实政治的不断推动,促使儒教精英知识人持续思虑正信何为,以及正信与淫祀异端的关系等问题。近代儒教的正信与异端之争,既体现在儒教与其他信仰形式之间,又发生于儒教自身之内,呈现出“外争”与“内斗”纠葛并存的复杂态势。到民初,儒教内部的紧张关系甚至超越了儒教与其他信仰的对立。儒教中以章太炎为代表的抵制“敬天”的一派,将以康有为为代表的崇尚“祀天”的一派视为“淫祀之首”、最大异端,最终与新文化的反孔教运动合流。第三,孔教曾经是帝制社会国家意识形态,教义上缺少现代“国民”的维度,在戊戌后持续高涨的“国民”思潮刺激下,它必然面临制度转型。康有为、梁启超师弟逐渐皆认同孔教“为国民义”,并提出“建立国教”与“发育学会”不同的转型方案。由于民初袁世凯复辟、张勋复辟两次帝制的“回潮”,同样深受“国民”思潮影响的陈独秀等新文化人视孔教为“奴隶”的道德,将其与复辟的政治捆绑在一起,持续批孔。孔教没有跨越其现代转型最大的屏障。第四,清世“经儒”的正统派以小学为基础,视“治经”为职志；在剧变的时代中,他们冲破了对其学问“纤细破碎”的质疑,以语文学的专长参与创构建国理想,同时亦安放自身的职业归宿。章太炎将考古的小学与经学剥离,转型为整理活语言、通俗致用的“语言文字学”,并创建“一返方言”的语文建国理想。在章门弟子钱玄同、周作人、沈兼士等参与的新文化语文运动中,章太炎的思想和观念逐渐被有选择地继承了下来,转成新文化人对中国语文进行积极建设的有效资源。更多还原

【Abstract】 Attacking Confucianism and language movement are the two main symbols of the New Cultural Movement. And the two symbols are directly related to the historical process that elites of Confucianism such as Kang Youwei and Zhang Taiyan meditated the problems of Confucian traditions and tried to find out solutions when they confronted the task how the nation could survive after 1898, or they failed to do it, which led to more deep cultural crisis. This dissertation tries to demonstrate this historical process and call the New Culture inner problems resulted in the transformation of Confucianism. The study underlines the historical process of the making of the New Culture’s key values, which apparently is different from the way of contemporary relevant studies that used to trace traditional resources from the New Cultural Movement. Otherwise, the study looks forward to changing the stereotypes of the New Cultural Movement, historically opening up the routes for modern transformation of Confucianism and activating the pluralistic contents of the New Cultural Movement.Kang Youwei and Zhang Taiyan were both considered as the most important but definitely different representatives of modern Confucian thoughts. According to the complicated relationships consisting of them and their students as successors and enemies, based on new materials, exploring new problems, the study focuses on Kang Youwei and Zhang Taiyan’s true problems they encountered in the history of the transformation of Confucianism and responses in the New Cultural Movement, analyzes the making of New Culture under the background of the great changes taking place in the political field in modern China, the traditional academic diversities and the conflicts with European or Japanese thoughts. There are four chapters in this dissertation because the historical impetus of the transformation came from four aspects. First, under the threat of Japanese imperialism, the elites had to face the Confucian discourses absorbed by the theory of Meiji Japan’s National Polity and differentiate it from Chinese Confucianism in this trans-cultural context. After going into exile to Taiwan because of 1898’s coup d’etat, on the one hand Zhang Taiyan continued to argue with Kang Youwei, on the other hand he gradually realized Japanese kind of Confucianism and tried to point out ethical political and religious differences between two countries’ Confucianism. This trend of anti-Confucianism lasted in the New Cultural Movement.Second, the encroachment of Christianism impacted the structure of traditional belief, and the politics of modern China ceaselessly influenced the elites’ attitude to other kinds of religions besides Confucianism, which made them ponder what the orthodox belief should be and the relationship between orthodox and unauthorized cults in China. That is to say, the conflicts of orthodox and unauthorized cults in modern China happened not only between Confucianism and other kinds of religions but also among different factions existing within Confucianism itself. The faction represented by Zhang Taiyan that resisted to God criticized Kang Youwei’s faction that acknowledged God as the worst unauthorized cult and finally merged with the anti-Confucianism tide in the New Cultural Movement.Third, catalyzed by the thought of "citizen", Confucianism that used to be the ideology of traditional imperial society had to transform to fit for the new citizen. Kang Youwei and his student Liang Qichao outlined two ways as building churches or institutes to make Confucianism fit for the new citizen. However, because of restoration of monarchy for two times in early years of Republic China, Chen Duxiu and other New Cultural people who deeply believed in citizen theory considered Confucianism as slavery ethics and tied it to the policy of restoration of monarchy so that they fiercely attacked Confucian ethics, which meant Confucianism hadn’t conquered the biggest obstacle for its modern transformation.Last but not least, the elites who used to professionally study Confucian canons by philology now replied the doubts that depreciated their studies meaningless and constructed a new national ideal by their philological knowledge, through which they found out modern professional orientation. Zhang Taiyan broke philology for just archeology away from canon study, turned it into modern useful philology as dealing with living languages and built his national ideal "returning to dialects". In the New Cultural Movement especially language revolution that most participators were Zhang Taiyan’s students such as Qian Xuantong, Zhou Zuoren and Shen Jianshi, Zhang’s design was selected and succeeded, at last became useful resources for New Cultural people to actively build Chinese national language and literature.更多还原