【作者】 谢孝明；

【导师】 肖永明；

【作者基本信息】 湖南大学 ， 专门史， 2013， 博士

【摘要】 近代湖南学者以崇奉理学，尤以恪守程朱著称。道咸以降，清王朝陷内忧外患之困境，当时学者又多究心于经世致用之学，以匡时救世。湖南名臣辈出。太平军兴，促使湘军官绅集团乘时崛起，其核心人物多以书生将兵，建赫赫之事功。湘军将领以儒家学术为指导思想，以护教卫道为职志，在政治、军事、经济、文化诸领域皆有建树，此世人所谓理学经世者。左宗棠作为与曾国藩、胡林翼并名的湘军统帅，尤为理学经世的杰出代表。熟读儒家经典，尊奉儒家传统和圣人之道，勤苦积学以为救世之用；观照历史，立足现实而究心治安之术，这是湘军名臣共同体现的理学经世的线路与形态。左宗棠的理学经世之途，于此共同的线路和形态之外，又别有不同于他人之特殊路径，即“俭以广惠”之道。左宗棠的“俭以广惠”，既是一种思想观念，也是一种行为实践。究其原因，既包含着深刻的儒家思想根源，也有其自身人生经验的体悟与积累。而其一生取与，皆准于义，以公是公非为判，则又使其廉俸的开支使用具有伦理与道义的正当性。本此思想精神，左宗棠一生克勤克俭，将自己绝大部分廉俸用之于国计民生和周恤佽助他人，独辟一条名实相符，言行一致，义利相宜的理学经世的特殊路径。左宗棠“俭以广惠”的行为实践表现了以下几个特点：一、时间跨度大。从其未仕之前的利济惠人的经历，到中年步入仕途，在地方军政首脑任上的大量捐助活动，其时间跨度就是左宗棠一生数十年。二、涉及人事广。左宗棠的捐助既有济人助人的生活小事，也有关系国家利益的军国大事。数十年的捐助生涯，虽然没有一本详尽的账簿，但是从各种文献的零星记载汇集在一起，捐助活动的后面牵涉到众多、复杂的人事，反映出那个时代与社会的某些特殊性，可以帮助我们加深对那段历史的认识和了解。左宗棠在廉俸开支使用的过程中常常是先公后私，先人后已，甚至公而忘私，人而忘已，同时又非常强调儒家亲亲以及人的伦理秩序。他的“俭以广惠”客观上存在一个由内及外，由近及远，由卑而高的路线图序，即：自奉——养家——赡亲——济族——佽助朋友故旧——周恤部属、褒奖忠义——兴教劝学、分润寒畯——赈济抚恤、为民兴利——军国邦交事务。这一路线图序，符合儒家知识分子所追求的修身、齐家、治国平天下的人生模式和内圣外王的理想路径。同时，也表现出左宗棠在近代千年变局的历史境遇下所孜孜追求的国家富强的中兴之梦。诸葛亮“静以修身，俭以养德”既是一种治学修身论，也是一种齐家之道，在中国传统社会，尤其是儒家士人当中具有很深远的影响。比较而论，左宗棠“俭以广惠”论主张“用财之道，自奉宁过于俭，待人宁过于厚”；“其自奉也至薄，其待人也必厚”；“惟崇俭乃可广惠”。这种节俭用财之道，在包含齐家、修身的一层深意之外更多了一层治国平天下的实际操作意义，由一种以修身为主的崇俭论变成了一种经世济民之道，从而提升了诸葛亮的“俭以养德”论。同时，左宗棠的观点，将“德”的范畴扩充到“惠”的范畴，丰富了传统俭德观，具有理论维度和思想高度。为后世经世致用的思想和实践提供了一种新的理论，丰富了儒家传统修身、齐家、治国、平天下的内涵。“俭以广惠”这一具有道德践履精神的观念在左宗棠一生安身立命中起着指导性作用，表现了他立身处事的思想导向与道德准则。从他的捐廉活动中可以观照儒家思想，尤其是儒家的伦理道德观念对于一个儒家士大夫修齐治平，日用人伦的指导意义。左宗棠捐廉广惠的活动涉及到当时的许多人事。从人际关系上讲既有宗亲、朋友、僚属，也有众多的贫寒学子和广大的受灾百姓；从内容上讲，不只限于一般亲朋往来的馈赠，更多的是用于社会公益、慈善与赈济，涉及到政治、军事、经济和文化的诸多方面，并与当时许多的重要人物和历史事件有着密切关联。通过对左宗棠“俭以广惠”身体力行的研究，可以反映出他对不同的对象，不同的事情和在不同的情境下的各种心态和精神活动，表现出他丰富的感情世界和鲜明的个性特征，使我们在了解左宗棠这一历史名人的精神面貌和风范的同时，加深了对其时社会人际关系与时代风貌的了解。今人多有‘近代湖南所谓中兴名臣以书生将兵，以理学经世’之说，然究竟如何理学经世，他们的事功与理学到底存在一种怎样的关系，却很少有具体的事例印证。从左宗棠的“俭以广惠”作为切入点，察其经世济民、文治武功、修齐治平的各个方面，从这样一个典型案例可以管窥蠡测中兴名臣理学经世的整体风貌。作为自然经济土壤与具有浓厚文化意味的“耕读传家”的教育模式所培养起来的封建士大夫，左宗棠身上具有的传统儒家知识分子继承与开新二重性的鲜明特征和烙印，在清朝国门洞开，被迫由传统向近代嬗变的阵痛中，成为当时儒家官僚代表。他反映和代表的是一个时代，一个从旧的传统中蜕变更新的时代，以及那个时代主流官员们的苦闷、彷徨、思考、调适、接受、改造、探索，是一种先觉与启萌。左宗棠是一个时代巨子，他不是一个孤立的人。他的思想信仰，他的政治主张和施政方法，乃至他的性格情操，都有鲜明的时代烙印，同时又影响了他的时代。一方面，左宗棠以廉、俭率属，以仁、惠济民，他的“俭以广惠”产生了具有历史意义的“儒将之效”。他长期在西北执政，培养了一大批清正廉能的部属。这些部属在其身后长期主政陕甘、新疆，在政策制度层面和人格精神层面都继承左宗棠的余风遗绪，从而使西北政局相对稳定，在晚近帝国主义瓜分中国的狂潮中，使新疆一百六十多万平方公里的土地基本保存完好。这是左宗棠和其后继者为国家民族立下的巨大功勋和留给后世子孙的巨大财富。另一方面，左宗棠“俭以广惠”的为官为人的精神人格，对我们今天的社会依然具有重大的借鉴意义。本论文撷取左宗棠生平廉俸的开支使用为研究课题，试图从一个学人较少关注的视角，来弥补左宗棠研究的一些空白和不足，扩展左宗棠研究的视野。方法论是历史研究的灵魂，本论文也尝试着方法论创新。互见法的使用对于同一类目而主旨不同的材料处理，使论文内容避免重复芜杂之弊也颇有裨益。本着对经济与文化互为影响，以及中国传统士人知识结构所包含道、学、术的三个方面的理解，本论文试图从经济文化一体性理论与道、学、术的文化观照来剖析左宗棠俭以广惠的思想行为，来了解事理发展的必然性和内在逻辑。同时将心态史与思想史、政治史、社会史、经济史相结合来考察左宗棠的博施广惠，得以更全面，更深入地了解左宗棠学术思想、个性特征、生平事业以及他所处时代的面貌和社会状态。同时，本论文从一个新的视角来研究和了解左宗棠的生平事迹，也可以促进和加深对其他湘军人物与近代湖湘文化的研究，甚至近代史的研究。此外，新材料的发现和搜集整理出来的相关文献材料也当有它的学术利用价值。更多还原

【Abstract】 Hunan Scholars in Modern Time adhered to Neo-Confucianism, and wereespecially famous with abide by Cheng-zhu Neo-Confucianism. From Tao Guang-XianFeng Time, Qing Empire faced and suffered serious situation from both outside anddomestic. So they especially dedicated themselves to practical theories and tried hardto help Qing Dynasty out from hard situation. Therefore many famous Hunanintellectuals stood out at that time and Xiang Military group came into being soon afterTaiping army turned up and most of the Key leaders of Xiang Military were HunanScholars. They directed their thoughts according to Confucius Theory, aimed to defendit devotedly, and achieved greatly in political, military, economy and culture, thesepeople were so called who ‘manage the country with Neo-Confucianism’.As a leader of Xiang Military really famous together with guo-fang tseng and HuLinyi, Tso Tsungt’ang is the out-standing representative of such Hunan Scholars. Thesescholars studied and understood Confucius classic very well, followed Confucianismrules, compared the reality with history, tried hard to find methods for bettermanagement of their country, and thus to devote themselves to the society. This is theircommon routine what we called ‘manage the world with Neo-Confucianism’. Besidesthis, Tso Tsungt’ang had a special understanding and practiced it in his life, that is, theway ‘keep a frugal life to relieve and benefit others’.Tso Tsung T’ang ‘keep a frugal life to relieve and benefit others’, is not only anideology, also a kind of practice. It resulted from Chinese tradition culture and greatConfucius theory, and resulted from his life experiences and accumulations. In his life,all his obtaining and giving were based on the principle Yi (a belief that do things forthe good of others and the society) and he judged himself with if what he did benefitthe country or not. Based on this, Tso Tsung’Tang used most of his salary for hiscommunity and country, and to help others who he thought need help. This is thespecial point that he was different from others keeping the principle ‘manage the worldwith Neo-Confucianism’.We can tell Tso Tsung T’ang’s practice of ‘keep a frugal life to relieve and benefitothers’ from following points. Firstly, he kept to the principle for a long time, hebegan to help others before he went into government. From his mid-age, he holdposts in the army and province government for many years and devoted his salary to others, this behavior lasted about several decades. Secondly, what his help anddevotion involved a large scale of people and events. Not only helped others withtheir life, but also devoted to events that were crucial his army and country. Althoughthere was no detailed record for his devotion, with so many scattered materials indocument literature, we can tell that involve so many people and events. And this isreally benefited for us to learn and understand the reality, society and history of histime.When Tso Tsung T’ang used his salary, he always kept the principle and order,firstly used it to help others and the public issues and then to himself and his family,even sometimes only used his salary for the public issues and others. At the same healso emphasized Confucius doctrine that favored relatives then others ethically.Therefore, his behavior of ‘keep a frugal life to relieve and benefit others’ followed aorder, that is, firstly self-spent, then for his family, then relatives, then his big family,then his friends and subordinates for their royalty to the army and country. Secondly,launching and encouraging education, helping poor students and intellectuals, buildingfacilities that benefit the people, then military service and diplomacy affairs. This Kindof order coincided with the ideal method of Confucius scholars, namely self-culturing,family supporting and culturing, and devotion to management of their country. At thesame time, this also illustrated Tso Tsung T’ang’s pursuing for the dream of rebuildingand strengthening China.Zhuge Liang’s words ‘be quiet and still for self-education and culturing, and befrugal for personal moral character culturing’ was viewed as a theory of self-culturingand family supporting and culturing as well, which affected Confucius intellects a lot.Compared with Zhuge Liang’s theory, Tso Tsung T’ang’s ‘keep a frugal life to relieveand benefit others’ proposed ‘prefer help others more and a less frugal life for oneself’.Besides containing the meaning of self-culturing and family supporting and culturing,these words meant more and provided a practice for country management. Furthermore, Tso Tsung T’ang’s proposal enlarged ‘personal moral character’ to ‘benefit andfavor to others’, and thus enriched traditional ideas to a higher level, and provided anew ideology and method for managing the country for his followers.The idea ‘keep a frugal life to relieve and benefit others’ played a virtual role inTso Tsung T’ang’s life, and this was his principle moral standard in getting along withothers, disposing different problems and issues. From his devotion we can find howmuch the Confucius ideology placed on intellects of China in the past in self-educationand culturing, and personal moral character culturing Tso Tsung T’ang’‘keep a frugal life to relieve and benefit others’ involved manypeople and issues at that time. From the point of relationship, his devotion covered hisrelatives, friends, subordinate, poor students and people suffering trouble and/ordisasters as well. From the points of devotion use, it covered not only money providedto his relatives and friends, but more used for the benefit of society, philanthropy, andfor political, military, economic and cultural aspects, and many of these devotion had aclose relationship with important people and history events. From this, we can studyand understand Tso Tsung T’ang more about his mentality, thought, character, and thuslearn more about the human relationships and society character of his time.Many intellects like to say ‘most of the so called famous ministers arising fromHu Nan province of Qing Dynasty who lead Xiang army were scholars and managedthe country with Neo-Confucianism’. But there is nearly no clear studying on howthey managed their country with Neo-Confucianism, what the relationship wasbetween Neo-Confucianism and achievements they made. From the point of TsoTsung T’ang’s ideal ‘keep a frugal life to relieve and benefit others’ we can study hisall of aspects of economic measures, education and military achievements, andpersonal moral culturing as well. By this way we can learn and understand more ofgeneral reality how these famous ministers managed the country withNeo-Confucianism as Tso Tsung T’ang is a outstanding representative of them. As TsoTsung T’ang was an intellect grown up from natural economic society and Confuciusculture, we can clearly find Confucius intellectual character of inheritance andinnovation from Tso Tsung T’ang. He is a representative of his time, a time oftransferring from ancient to modern time, from tradition to innovation. By study wecan see his mentality of anguish, confusion, thinking, and his strive of adopting,change and exploring, and these were common for other intellects of his time. All ofthese were a kind of awakening and enlightenment.Tso Tsung T’ang is a great man of his time but not alone. His idea and belief, hispolitical proposal and execution, and even his moral character is marked with historyfeature and affected a lot of during and after his time. On the one hand, Tso TsungT’ang leaded his people with character of honesty and frugality, relieve and helppeople with benevolence. His idea ‘keep a frugal life to relieve and benefit others’ gota historical intellectual leadership influence. He leaded army and on the post of localgovernment for a long time in northwest China, and affected and trained many honestsubordinates. These people managed northwest China after Tso Tsung T’ang, andthey inherited many from Tso Tsung T’ang on political, economic and even mental character, and thus kept northwest of China. Tso Tsung T’ang’s subordinate placed avirtual role in keeping Xin Jiang province territorial integrity during the torrent ofQing being invaded and cut by west countries. On the other hand, Tso Tsung T’ang’sidea ‘keep a frugal life to relieve and benefit others’ still means lot for our society, andalso is a good example for moral building today.This article chooses Tso Tsung T’ang’s use of his salary as studying point becausethis is a topic being focused a little, and tries to fill in gaps and enrich the aspect of TsoTsung T’ang study. Methodology is the soul of history study, and my article triedsome new studying methods. In this article I tried to explore inner inevitability andlogic of Tso Tsung T’ang’s idea ‘keep a frugal life to relieve and benefit others’ fromthe aspects of economy, culture, and others as a whole. And at the same time study TsoTsung T’ang from the points of idea history, political history, society history, economichistory and mentality history together, aiming to further learn Tso Tsung T’angacademic achievement, personal character, behaviors and society situation of his timeas well. I think this way is helpful for further study of Xiang military group andmodern Hunan culture, and even for good of modern history study. Meanwhile, useof new materials and clearing up of relevant documents in this article also value a lotfor academic study.更多还原