【作者】 李新士；

【导师】 韩强；

【作者基本信息】 南开大学 ， 中国哲学， 2013， 博士

【摘要】 洋务运动,是湘军与太平军作战过程中,由仿造西方枪炮和船舰开始,进而引进西方自然科学而进行的一场自强运动。当大多数士大夫固守华夷之辨而对西方深闭固拒时,对湖湘理学有深厚研究的湘军首领曾国藩、郭嵩焘等人把洋务当做当时之急务,治国平天下之一大端。曾国藩和郭嵩焘把湖湘学派所强调的“义理与事功”并重的特征给予充分的发挥,把军国大事都列为格物之范畴和外王之事业中。由于曾国藩去世较早,于洋务理论尚无太多的探讨。郭嵩焘的后半生几乎与洋务运动相始终,并且以理论思维见长。郭嵩焘对洋务倾尽心血,他的洋务观包含了政治、经济、文化和外交等方面的深入探讨,是一个本末兼有的自强理论体系。郭嵩焘的洋务观与湘学有着很深的渊源。他发挥湘学的创新精神,把王夫之的“天下惟器”、“道丽于器”的哲学观与晚清现实相结合,提出了在“西洋入中国诚为天地一大变”的情况下,改变为政之道。基于此,他不是仅对晚清之诸多衰败现象进行肤浅的批判,而是穿越历史,从晚晴回溯到三代,对专制制度下,扭曲的教育、经济、政治进行了究根问底的剖析。他作为第一位出使英法的大使,以开放胸怀和寻求破解自强之道难题的问题意识,对西方的教育、经济、政党制度和科学技术、人心风俗,做了相对深入的考察。对比中西,郭嵩焘在理论上初步完成了,像中国这样有着漫长专制历史的国家,如何走向近代化道路艰难探索。他提出了三个为本的自强计划,那就是：人心风俗为本,工商为本,政教为本。具体在各个领域,他提出了融合中西的改良方案。在教育领域他提出了,把传统经典与西方科技现结合的教育方法,改变数千年来,读书只为利禄的畸形做法,把读书与做人义理和事功相结合,为营造良好的人心风俗做准备。在经济方面,他对专制王朝所推行的重农抑商政策进行了辛辣批判,指出了这种政策的虚伪性,结合对西方的考察,他提出了经济自由、循序渐进的经济发展措施,对李鸿章和张之洞所推行的官督商办经济模式予以反驳。在政治制度方面,他对英国的君民相维系的政党和议会制度很是赞赏,对英国的法律所要求的人人平等,尤为羡慕。同时,对中国的专制制度所宣扬的以德治国提出质疑,认为纯粹的德治是不可靠的。希望学习西方,并发挥中国传统中曾存在的国政公之臣庶的优良传统。但他并不急于倡导在中国实行议会制度,而是强调用三百年时间陶铸人心风俗。在对外交往方面,他最早提出维护国家主权的和平外交思想,已经走出天朝的天下观念,竭力主张对西方国家要以平等的观念对待,放弃已经无用的华夷观念,建立诚信、平等、和平的外交原则,发挥传统中善待远人的优良作风,继承传统中重视邦交的开阔包容风度。在洋务派和守旧派的争论中,他对守旧派的顽固立场予以痛斥,也对洋务派的迷信炮舰政策提出批评,认为政教为本,制造炮舰为末。他的富民理想、经济自由主张和政治改良思想,对早期改良派有比较大的影响,可以算是早期改良派的先驱。他对西学的接纳,对中学的反思,为近代新学的早期建构有着不也可替代的影响。更多还原

【Abstract】 Westernization Movement, which arose from the replica of the Western guns and warships in the process of fighting between the Xiang Army and the Taiping Troops, is in fact a self-improvement with the introduction of the Western natural science and technology. When most scholars held the idea that the civilized Chinese people were superior to the foreign people in ceremony, Zeng Guofan, Guo Songtao and others who did a deep research of Confucian thoughts as leaders of Xiang Army considered foreign affairs as an emergency for they knew it was beneficial to rule the country and make peace to the world. Zeng Guofan and Guo Songtao gave a full play of "moral principles and feats" stressed by Hu and Xiang School and put civil and military affairs into the category of science and practice. Zeng Guofan died earlier, so his theory of foreign affairs was poor. However, Guo Songtao witnessed the Westernization Movement in the latter half of his life, and in addition Guo was good at theoretical thinking. In the late Qing dynasty, Guo devoted a lot and did a lot in foreign affairs including politics, economy, culture, diplomacy and so on, which in essence is a theoretical system of self-improvement.Guo’s views of foreign affairs were closely related with his academic learning of the Xiang School. With an innovative spirit he combined the historical and philosophical idea of valuing talents and changing with the times by Wang Fuzhi, a great thinker in the Qing dynasty, with the actual situation in the late Qing dynasty so that he may come up with the view of "the way changing with heaven". He used his views not only to criticize the decline phenomena superficially but also give an anatomy of the distorted education, economy, politics in Chinese system of dictatorship that brought about persecution to China’s education, economy and politics. As the first China’s ambassador to Britain and France, he carefully investigated the Western education, economy, the party system, science, technology, custom, morality with an open mind in order to solve the difficult problem of self-improvement. After his comparison, Guo finished his first stage of theoretical exploration of how China went towards modernization with a long history of dictatorship. He had his own plan of self-improvement, namely, improvement of morality, custom, industry, commerce, politics and education. In each area, he proposed the integration of Chinese and Western programs. In education, he combined the traditional classics with the Western science and technology so as to change the idea of reading for wealth and nobility. Reading must be combined with being an able man, moral principles and feats to make preparations for morality and custom. In economy, he criticized the policy of stressing the agriculture and restraining the trade and at the same time pointed out its hypocrisy. On the basis of his investigation in the Western countries, he proposed the idea of free economy and measures of developing economy gradually. In addition, he also refuted the economic mode of merchant management supervised by government by Li Hongzhang and Zhang Zhidong. In political system, he appreciated the British political parties and parliamentary system with constitutional monarchy and admired the British law that all men were equal. And at the same time he doubted the idea of ruling a country with morality trumpeted by Chinese system of dictatorship because he thought that this idea was unreliable. He hoped to learn from the Western countries, but he didn’t advocate the parliamentary system in China urgently. What he wanted was to give full play of excellent Chinese traditions and cultivate Chinese morality and custom in the next three hundred years. In diplomacy, he held the peaceful thought of maintaining a country’s sovereignty, showing that he gave up the idea of dynasty and strongly advocated that every country was equal. And diplomatic policies of sincerity, equality and peace should be established. In addition, good tradition of treating foreigners better should be inherited, and so should the friendly attitude in dealing with better relationship between countries be stressed. In the debate between the Westernization School and Old School, he denounced intransigence of the Old School and also criticized the superstitious policy of guns and. warships. He thought that political education was the root and making guns and warships was the branch. His ideal of making people rich, free economy and political reform had great influence on the early reformers, so he should be looked upon as a pioneer of them. He accepted some Western learning and reflected on the Chinese learning and his influence on the early making of new learning in recent China was irreplaceable.更多还原