【作者】 祝婷婷；

【导师】 韩东育；

【作者基本信息】 东北师范大学 ， 专门史， 2013， 博士

【摘要】 西方列强对中国的军事冲击，拉开了中国近代化路程的序幕，与之相关联的一系列问题由此而生。其中，“中学”与“西学”的冲突问题以及如何调整二者关系的问题，成为中国近代思想史上的重要课题。自魏源、龚自珍、林则徐等第一批“开眼看世界”的先进士大夫以来，顽固派、洋务派、改良派、维新派、革命派等人对此皆有过不同的阐述。相比较而言，“中体西用”论似乎是其中符合当时历史条件的一种选择，而张之洞的《劝学篇》正是这一思想的集大成者。一方面，他批评了顽固派的固步自封与盲目排外，另一方面，又否认了维新派的激进主张，在顽固派和维新派之间寻找到了第三条道路——“旧学为体，新学为用，不使偏废”。张之洞作为“身系朝局疆寄之重者四十年”的资深政治家，先后担任过翰林院编修、湖北学政、四川学政、山西巡抚、两广总督、湖广总督、商务大臣、军机大臣等要职，与曾国藩、李鸿章、左宗棠并称晚清“四大名臣”。重要的是，张之洞所生活的这一时段，恰是中国历史上由“传统”到“现代”的重要转型期——“三千年未有之大变局”，在这一过程中，张之洞对国家的前途命运思考颇深，在改革政治、振兴实业、发展教育、编练军队以及改变外交策略等方面均发挥了重要作用，其思想对当时的社会潮流产生了广泛而深远的影响。而《劝学篇》一书，正是其大半生实践与理论相结合而衍生出的思想结晶之载体。职是之故，本文从四个方面，对张之洞的《劝学篇》进行研究。在第一章中，本文从张之洞的家世与其时代背景、张之洞的求学及科举历程和张之洞的早期仕宦历程三个方面入手，阐述了张之洞的传统士大夫形象。从张之洞的生卒年来看，历经道光、咸丰、同治、光绪、宣统五朝，这一期间几乎涵盖了中国近代史的绝大部分时段，而且，其间的重大活动皆有张之洞的间接和直接参与，这一历史背景为张之洞“中体西用”形成的重要前提。在第二章中，着重探讨了张之洞的“中学”与“西学”的思想渊源。在他的仕宦历程中，经历了从“清流派”到“洋务派”的身份转型，而这一身份的转变，恰是张之洞的政治思想由“中学”转向“西学”的重要因素。但由于张之洞长期的科举经历，其“中学”的学术取向构成了他的“中体西用”思想的根基。更重要的是，在他转入洋务派之后的实践中，写成了《劝学篇》一书。在第三章中，论述了“中体西用”思想在《劝学篇》中的逻辑脉络。由于“中体西用”的思想不是突然出现的，而是在鸦片战争之后的历史脉络下不断发展形成的。其中，《劝学篇》“内篇务本，以正人心”，围绕着如何保国、保教、保种等问题，阐述“中学为体”的具体作法。《劝学篇》“外篇务通，以开风气”，从教育、经济、军事、外交等方面规划了“西学为用”的蓝图，从而构成了“中体西用”完整脉络。在第四章中，重点研究了《劝学篇》思想在晚清新政中的外在应用。从新政的纲领性文件“江楚会奏变法三折”开始，到其具体内容的方方面面，都烙下了《劝学篇》思想的影子，尤为关键的是，张之洞的“中体西用”思想并非一成不变，而是随着时局的变化不断损益，从他对君主立宪制的态度中，就可看出他对《劝学篇》的发展与超越。更多还原

【Abstract】 The Western Powers to Chinese military impact, opened a prelude to the modernizationof China, a series of problems associated with the event. Among it, the conflict problem of“Traditional Culture" and "Western Culture”, and how to adjust the relationship between them,become an important topic in Chinese modern history. Since the Wei Yuan, Gong Zizheng,Lin Zexu, the first batch feudal scholar-officials of “opening the eyes to observe the world”,the die-hards, advocates of the Westernization, reformists, revolutionaries and others that haddifferent states. by comparison,“Chinese learning as fundamental structure and Westernlearning for practical use” seems to be the best choice which conforms to the historicalconditions at that time, and Zhang Zhi dong’s Quan Xue Pian is the representative of thisthought. On the one hand, he criticized the die-hards entrenchment and blind xenophobia, onthe other hand, denied the radical reformers, between the die-hards and reformers to find thethird road—“Both are imperative, but we repeat that the old is to form the basis and thenew is for practical perposes”.Zhang Zhi dong as the senior politicians of forty years, has served as the HanlinAcademy editing, Hubei Xuezheng, Sichuan Xuezheng, Shanxi governor, Governor-generalof Guangdong and Guangxi, Governor-general of HuGuang, Minister of Commerce, JunjiMinister and other key positions, with Zheng Guo fan, Li Hong zhang, Zuo Zong tang called“Four Famous Official” in the late Qing dynasty. Importantly, this time of Zhang Zhi dong’slife, it was the history of China from “traditional” to “modern” transition—“three thousandyears of no great changes ", in this process, Zhang Zhi dong based on the country’s future anddestiny of thinking was quite deep, has played an important role in the reform of the political,the revitalization of industry, the development of education, the training of army and changedthe diplomatic strategy, the thought has produced profound influence on the social trend. Andthe book of Quan Xue Pian was the combination of theory and practice which derived fromthe political carrier. Therefore, this paper from four aspects, research on Zhang Zhi dong’sQuan Xue Pian.In the first chapter, the paper from three aspects of Zhang Zhi dong’s family and Timesbackground, education, the early political career, elaborated the traditional feudalscholar-official’s image of Zhang Zhi dong. From Zhang Zhidong ’s birth and mortality years,through the five Dynasties of DaoGuang, XianFeng, TongZhi, GuangXu, XuanTong, thisperiod covered almost the modern history of China. Moreover, During the period mostimportant activities were indirectly and directly taken part in by Zhang Zhi dong, the background was the important premise of Zhang Zhidong’s "Chinese learning as fundamentalstructure and Western learning for practical use" forming.In the second chapter, emphatically discusses the thought origin of Zhang Zhidong’s"Traditional Culture" and "Western Culture". In his political career, had undergone an identitytransformation from the "QingLiu Party" to "Westernization Party" and the identity changewas an important factor of his political thought transformation from "Traditional Culture" to"Western Culture". However, because of Zhang Zhi dong’s long-term "Traditional Culture"experiences, the "Traditional Culture"’s academic orientation constituted the foundation of histhought of "Chinese learning as fundamental structure and Western learning for practical use".More importantly, the practice after he transferred to the "Westernization Party", wrote thebook of Quan Xue Pian.In the third chapter, discusses the logic of "Chinese learning as fundamental structureand Western learning for practical use" thought in Quan Xue Pian. Because of the "Westernlearning" thought was not a sudden, but it was formed in the continuous development after theOpium War. Among it,"Quan Xue Pian"’s inner part was "Radical Principles a means ofrectifying the Heart", it was plain that three things claim our attention just now—theprotection of the Empire, the Religion and Race, elaborated "Chinese learning as fundamentalstructure". Quan Xue Pian’s outer part was "The Intercourse of Nations a means ofEnlightenment", from the education, economy, military, diplomatic and other aspects to planthe blueprint of "Western learning for practical use", which constituted the complete thread of"Chinese learning as fundamental structure and Western learning for practical use".In the fourth chapter, focuses on the external application of Quan Xue Pian thought inthe New Policies in the late Qing dynasty. From a programmatic document "Three Memorialsfrom the Governors-general of Jiang and Chu Provinces to the Throne for Reform", thespecific content of the aspects, have branded the Quan Xue Pian shadows of the mind, the keypoint was, Zhang Zhi dong’s "Chinese learning as fundamental structure and Western learningfor practical use" thought was not immutable and frozen, but with the political situationchanged constantly income, from his attitude to the constitutional monarchy, we can see thathis way to Quan Xue Pian’s development and transcendence.更多还原