钱穆史学思想研究

【作者】 徐国利；

【导师】 蒋大椿；

【作者基本信息】 中国社会科学院研究生院 ， 中国近现代史， 2000， 博士

【摘要】 钱穆（1895-1990）是中国近现代著名史学家，著述丰富，史学代表作有《刘向歆父子年谱》、《先秦诸子系年》、《国史大纲》、《中国近三百年学术史》、《中国文化史导论》、《文化学大义》、《民族与文化》、《中国历史精神》、《学钥》、《中国历史研究法》、《朱子新学案》、《中国史学发微》和《晚学盲言》等。他的论著包含着丰富而深刻的史学思想，形成了以儒家文化为本位的民族文化生命史学思想体系，在中国现代史学史和学术史上占有重要地位。 钱穆一生正处于中国在西方强力文化的冲击下，由传统社会向现代社会转化最为剧烈和深刻的时期，这种历史社会环境是造就钱穆民族文化生命史学思想体系的外在条件。近代以来中国文化的存亡兴哀这一时代问题直接激发和最终促成他走了以史学为本位的学术救国道路。二、三十年代，中西文化大论争及其全盘西化思潮盛行，尤其是1937年日本侵华所引发的民族危机的空前加剧，促使他对中国历史文化进行了全面和深入的思考研究，他明确提出了中国文化复兴主张，从历史事实和文化观的高度对近代以来的历史文化虚无主义进行了严厉批判，初步形成了民族文化生命史观。第二次世界大战的全面爆发和1949年中国社会的巨大变化，使他对西方文化和中国历史有了更深刻的认识，他开始从文化理论的角度来反思中西文化的特质及其优劣，最终建立和完善了民族文化生命史学思想体系。他晚年的著述皆以文化和历史为中心，其民族文化生命史学思想得到进一步的发展。总之，他的史学思想在继承传统的基础上，总是随着民族历史和社会时代的变化发展与时俱进。 中西文化既对抗又融合是近现代中国社会变革所面临的根本问题，寻求中国历史文化的新出路，实现中国历史文化的复兴，是近代以来学术思想界讨论的中心问题。但是，走什么样的民族文化复兴之路，不同学者是有不同认识的。钱穆以毕生精力研究中国历史文化，对中西历史文化进行大量比较，就是为了找出中国历史文化不仅能够复兴，而且还能救治西方文化及其带给世界文化弊病与危机的历史证据。他的史学思想体现和反映了鲜明的民族和时代精神。概括地说，他的民族文化生命史学思想主要包括民族文化生命史观和人文主义生命史学观。 民族文化生命史观是这一思想的理论基础。它的基本内容是：历史是一民族文化生命体，道德化的心性是历史生命的本体，儒家的“仁”又是心性之本，建立在“仁”这一基础上的中国文化充分体现了人类历史本质。历史文化由物质经济、政治制度和精神思想三层面由下向上依次演变和构成，它们实际是道德心性的展演和外化；道德化的精神思想源于自然，建立在物质经济和社会政治的基础之上，是历史文化演进的最终目标；历史文化便是无人合一和心性合一的产物和体现；由于历史文化三层面在各民族历史文化中的主导作用不同，人类历史文化分为中西历史文化两大类型，即内倾文化（人文主义的文化）和外倾文化（科学主义的文化）。人是历史的中心，历史人物是历史的创造者；历史创造是历史人物道德心性实践活动的产物；历史人物的存在是民族历史文化的人文道德精神存在和延续。历史的演进是常与变，持续与变化的统一；历史是融过去、现在和未来为一体的生命之流，历史演进虽然有兴衰盛败，但总是不断前进的；历史的演进是“理（历史规律）欲（人的主体意志和情感）合一”的结果。中国的历史文化是世界上最悠久和最伟大的，性道合一和天人合一是中国历史文化的特质和精神；中国文化是内倾的道德精神文化和人文主义文化，代表了人类历史文化发展的方向；近代以来中国文化虽然遭受了以科学和物质为本质的西方强力文化的巨大冲击，但它的生命力依然存在。通过吸收西方近代文化，走“据旧开新”的道路，中国文化不仅能够走向复兴，而且还能为弊病百出和危机日显的西方文化提供拯治的良方，中国文化的新生就是世界文化的新生。 人文主义的生命史学观则是民族文化生命史观在史学中的具体贯彻和运用。它的基本内容是：人文科学的认识方式与自然科学根本不同，重经验、情感和直觉，寓仁慈心和价值观；历史认识不能脱离客观存在的历史，但可以也必须随时代的变迁和要求与时更新；历史知识必须随着时代的演变不断改写；史家的情感和道德在史学认识和研究中起根本作用。治史贵在通与变。通与专相结台，又胃在把握各民族和国家历史的特殊性：历史研究是考据与义理的纶合；近代以来只重考据或只重义理的n士研究方祛本质上是相通的，都是为了否定中国传统历史文化：史学方洽体现和包涵着史学家的精神和思想 是历史与时代风气的映照。中国史书的列传体和编年体，最能揭示和反映历艾的人文主义精神及其演变发展，纪事本末体则容易带有史家主观意志，难以客观真实地记载和反映历史。史学是生命之学和人事之学；史学可以鉴古知今和突柱穷来，可以经国济世和修身正己、史学足人文科学的基本，史学与经学为中国传统学术的两大主干；经、子和集那源于史学。与世界其它?更多还原

【Abstract】 Qian Mu (1895-1990) is a famous historian in modem Chinese history. He produced a great deal of works in the field of historian researches. His works exhibit rich and profound thought in history study, and form a historical thought system of the national cultural life based on Confucianism, thus as a whole occupying a significant place in the research field of modern Chinese historical study and academic study.Qian Mu was bom at a time when China was acutely and profoundly changing into a modern society from traditional one under the strong impact of western culture. This historical background was the external prerequisite for the formation of Qian Mu’s historical thought system of the national cultural life, since the epochal problem concerned with the prosperity or deterioration of Chinese culture directly stimulates and finally brings about his stepping on the road of saving the nation through academic studies focused on historical study. During the 1920’s and 1930’s, there appeared the great dispute on the cultures of China and the west, and prevailing crusade of whole westernization, and especially the national crisis aggravated with the aggression by Japan of China; and all these elements impelled Qian Mu to render comprehensive and profound contemplation and researches on Chinese history and culture. He implicitly proposed his idea of reviving traditional Chinese culture, severely criticized the historical nihilism of that time from historical and cultural perspectives, and engendered his primary outlook on national cultural development. With the outbreak of the World War 11 And the great change of China in 1949, Qian Mu obtained more profound understanding of Western culture and Chinese history, and began reflecting on the nature and characteristics of the dual cultures, and at last, established and consummated his historical thought system of the national cultural life. In his old age, Qian Mu consistently preached his historical thought In his academic life, he always tried to make his idea on the study of history in accordance with the historical changes and the development of the society while inheriting the traditional achievements in this field.It was the most fundamental problem that Chinese culture not only impacted but also inosculated with Western culture when China was changing into a modern society from traditional one. Thinkers and scholars all discussed how to revive traditional Chinese culture in modern Chinese history. Qian Mu studied the histories and cultures of China and the west all his life, in order to find out the historical evidences that Chinese culture would revive but also cure the drawbacks and crisis of the world culture caused by Western culture, His historical thought reflects vividly nationality and spint of that time.Qian Mu’s historical thought is made up of the view on the life of national cultural history and the view on the life of humanistic historiography. The view of life national cultural history provides the academic foundation for his historical thought. The main contents of it include: History is national cultural life, hsin hsing is the noumenon of the life of history, Jen of Confucianism is the noumenon of hsin hsing too. History and culture are made up of three lays: material and economy, politics and custom, spirit and idea which evolve from low to high. Spirit and idea deriving from nature are the ultimate objective of history and culture’ evolving. Human being is the center of history, the greats in history are the makers of history. The making of historyis actually the practising of the greats in history. History is the life stream that blends the past, the present and the future. The evolvement of history is the combination of permanence and movability, and the result of Li yu ho yi. Chinese history and culture are the most oldest and the greatest. Tien jen ho yi is the essence of Chinese culture. Chinese culture is moral and humanistic, it points out the goal of the evolvement of mankind’s culture.The view of the life of humanistic更多还原