【作者】 张晶萍；

【导师】 陈先初；

【作者基本信息】 湖南大学 ， 专门史， 2008， 博士

【摘要】 在近代学术文化转型的过程中,作为对学术界趋新潮流的反动,一批学者以绵斯文衍绝学为己任,坚守传统学术模式与文化理想,构成近代学术文化发展过程中的又一股力量,叶德辉就是其中突出的代表。研究叶德辉的思想与学术,可以使我们了解在古今交汇、中西碰撞的历史转折时期,这些学者们究竟是如何应对时代变化的?受到哪些因素的影响?其思想遵循着怎样的逻辑?学术研究呈现出什么样的特征?与近代学术又是如何接榫的?其是非得失如何?从而推进对近代学术文化诸面相的认识,为当前的学术文化建设提供借鉴。重构叶德辉思想与学术展开的具体语境,可以见出:在叶德辉的一生中,先后具有不同层次的使命,从以振兴湘学为职志到以绵斯文衍绝学为己任。这不仅是叶德辉文化关怀在空间视野上的扩充,更是叶德辉思想与学术对近代学术文化转型不同阶段的回应。新旧递嬗是近代中国学术文化的主流趋向,然而在具体的地域却呈现出不同的特色。湖南地域文化中的卫道传统,成为叶德辉保守思想的渊源;而晚清湘省内部学术旨趣的变化,又赋予了叶德辉振兴湖湘学术的使命。叶德辉由于幼年求学、京师交往等原因,形成了尚汉学的学术路径。叶德辉告假还乡之时,因其具有经学根柢,被王先谦引为振兴湖湘经学之同道。在此背景下,从事经学研究就不仅是叶德辉个人的兴趣爱好,而是近代湘籍学者振兴湖湘汉学的一种体现。然而,在晚清之时,这种以提倡、传播汉学为特征的地域学术思潮却遭到时势的挑战。以甲午战争中国战败为契机,素以守旧著称的湖南幡然醒悟,痛定思痛,在全国范围内率先开展了维新运动。随着维新运动由稳健到激进、由政治领域扩大到学术文化领域,特别是激进维新派的理论指导——康梁变法思想直接威胁到传统文化价值体系时,叶德辉由最初的关注维新、同情维新转而抵制、攻击维新派,成为旧派之领袖。对叶德辉而言,戊戌新旧之争即是思想之争,更是学术之争。在学术问题上,他以古文经学为立论基础,对康有为作为变法学理依据的“伪经说”、“改制说”等今文经学的观点进行了批驳,切中其要害,显示了湘人在汉学方面的实力。在变法问题上,叶德辉坚持“变法先变人”,主张整肃风纪、端正人心是变法成功的前提条件;“只言去弊,不言变法”,主张变法过程中最重要的是寻找到使西方善政在移植到中国后产生应有效果的方法,弊去法自然变,反对康有为、梁启超等人的“大变”、“全变”说。在文化问题上,叶德辉通过中西教对比,提出“孔不必悲,教不必保”,反对康有为等人的保教说,抵制康有为等人按西教的标准改造儒学。而最深层的原因则是抵制维新派判断文化优劣的标准——强力逻辑,这种观点不仅是中国传统的夷夏之辨的延续,也隐约触及了现代进步意识的某种困境。叶德辉的思想反映了他对如何重建中国社会文化秩序的重大原则问题的保守立场。在新旧关系上,他坚持儒家经典所主张的“温故知新”,反对尽弃遗旧、悍然开新;在中西文化关系上,他坚持用夏变夷,反对以夷变夏,其真实内涵则是反对用西学标准改造中学,主张在保留中国文化尤其是传统儒学的主体地位基础上吸收西学之所长。戊戌新旧之争使叶德辉的文化关怀视野超越了湖南,也使他的影响超越了湖南一省,成为全国范围内著名的文化保守者的代表人物之一。叶德辉以扶世翼教为己任,并将这种文化信念落实到学术实践上。这种学术实践首先体现为对儒学知识系统——传统经学的传衍上。与近代社会思潮的演进相对应,叶德辉的经学思考也呈现出阶段性。在清末新政以前,他着重在传统学术范畴内辨家法门户之优劣短长。他崇朱子而尚汉学,对汉宋关系作出了独特的解答;尊《左传》斥《公羊》,抨击晚清公羊学家的疑经惑传的破坏行为。随着近代社会的变迁、经学的逐渐衰退,叶德辉哀叹“经亡国亦亡”,谋求经学的恢复,进行了两个方面的努力。一方面,他试图通过对经学史的回顾、经学方法的全面总结,来导引后学、赓续经学研究传统;另一方面,他强化经学的意义、挖掘经学的价值,以此来重建人们对经学的信仰。这种努力反映出叶德辉在时势逼迫下的经学思考与经学调适。叶德辉的经学研究在一定程度上表现出重实证的理性色彩,其具体成果为后人研究经学提供了有益的参考;但他没有达时适变,挖掘出符合时代需求的经学新意义,因而在论证近代经学合法性方面显得苍白无力。近代学术文化的演变并没有朝着叶德辉所希望的温故知新的方向发展,而是走向了破旧立新。清季以来,中国固有之学问被符号化为“旧学”而日益衰退,引发了叶德辉的忧思,保存中国传统学术成为他的历史使命。古籍是旧学的载体,保存古学首先要保存古籍;古籍的保存与否又取决于它传播范围的大小。在此背景下,叶德辉的藏书、刻书等活动,超越了个人的性情爱好,成为他保存国学的具体体现。他注重藏书,却不欲居藏书之名,而以传古自任;在存古之中,兼寓读书之法,将古籍刊刻与国学研究结合在一起。这些活动为保存中国文化遗产做出了贡献。文字学研究是叶德辉保护中国传统学术的又一重要内容。他以“探造字之本原,存中文之古意”作为文字学研究的指导思想,一方面维护传统文字的合法性,反对以金甲之文代替《说文》、变乱中国文字;另一方面,试图通过对传统造字法的识读,来解决中国人识字难的问题,抵制清末以来的汉字改革运动与西化的字母说。由于近代学术转型后学术评判标准的变化,虽然叶德辉自负为“许慎之功臣”,他的文字学研究并没有得到学术界的认可。对文字学研究新范式(以及新范式背后的中西文化对比)的抵制,使得叶德辉在文字学研究领域未能预新学之流。不过,从今人的角度看,却包含着深刻的文化忧思。总体上看,在近代学术文化转型之际,叶德辉未能与时俱进完成调适,逐渐沦为边缘人物,却仍不失其历史意义。叶德辉以保存旧学的成就在近代学术史上占据了一席之地;他对近代学术文化问题的思考也为今人提供了深刻的启示。更多还原

【Abstract】 During the transition process of academy and culture in modern China, in the view of the facts that there was approach-new trend in academic field, a group of scholars make it their business to reserve Chinese culture, guarding the traditional academic mode and the cultural ideal securely, constituting another kind of strength that affected the modern academic cultural development, and Ye De-hui was an outstanding representative among them. Then, how do these scholars reply to the historic turning period? What elements affected them?Which kind of logic do their thoughts follow? What kind of characteristic do their academic research present? How do they impact on modern China? This dissertation try to answer these questions through a study on Ye De-hui’s thought and academy, and try to uphold the various aspects of academic culture.The new culture replacing the traditional one was main current of the modern China, but it presented different special features in the concrete regional. The thought and academy of Ye Dehui, firstly connected with Hunan culture, especially with the change of Hunan provincial academic style in modern history. The tradition that supporting the feudalism ethics in Hunan is one of the origins of the Ye Dehui’s thought. On the other hand, the division of academic aim of Hunan province in modern history gave Ye Dehui a mission to develop Confucian Classics study. Ye Dehui became still the academy path of the Han Confucian Classics study through attendance school in childhood and association with other scholars of Beijing. As the influence of Hunan academic orthodox tradition, Ye De-hui revered Zhuzi. When returned to home, Ye Dehui was visited by Wang Xianqian as a comrade of developing Hunan Confucian Classics study. Then Ye Dehui became an important member of Han Confucian Classics study in Hunan region.However, the academic tide of developing Han Confucian Classics study in Hunan encountered an era challenge. The failure of China in Sino-Jap War in Jia-Wu year(1894) provided the impetus for Chinese reform. As a nation of the loyalty and right, Hunan carried out the Reform Movement firstly. Ye Dehui also paid attention to reform, and shared the same assertion in many topics with other reformers. However, as the Reform Movement varied from steady to radical, extended from political field to cultural field, especially when the theory of Kang Youwei and Liang Qichao threatened the traditional culture system directly, Ye Dehui leaded off a response and tore down Kang Youwei’s views, becoming a conservative leader. For Ye Dehui, the debate between the New school and the Old school happened in Wu-Xu year(1898) was firstly focused on academy, then on thought. On academic issue, he criticized Kang Youwei’s views such as the Old Text Confucian Classics is false and Confucius is a reformer and so on, showing the real strength of Hunan in Han Confucian Classics study. On the problem of reform, contrary to the proposal that only big and whole change can save country which was insisted by Kao Youwei, Liang Qichao, Tan Citong, and so on, Ye Dehui insisted on the principle that people should be changed first in the political reform, pointed out that keeping moral standards and regular public is a prior condition for political reform, he claimed that“don’t speak reforming , but speak eliminating disadvantages,and the most important thing in political reform process is to find an effective method for China”. On the culture field, Ye Dehui opposed Kao Youwei’s reforming of Confucian, proposing that whether a religion merit or not should be judged according to the gains and losses of public truth or falsity of the growth and decay, the difficult and easily of promoting. By contrast Confucian to western religion, he put forward the assertion that people need not be sad for Confucian and Confucian need not be protected. The cultural thought of Ye Dehui was affected by the traditional thinking model about distinguish between Yi and Xia (Yi-xia zhi bian), and also touched a certain predicament of the modern progress consciousness ambiguously, reflecting his conservative position on the issue of how to rebuild social cultural order. He insisted on the principle that gain new insights through restudying old material which was claimed in Confucian Classics, insisted on change foreign with the Chinese. The real content was protectting people from Chinese culture reforming Chinese culture in western culture.The New-and-Old debate happened in Wuxu year made Ye Dehui’s expand his visual field of cultural concerned to surmount Hunan, also made his influence surmount Hunan province, becoming one of famous representative’s person that famous in China. Ye Dehui deemed it his duty to maintain the Confucian belief and carried out this kind of cultural ideal, concentrating on the study and spread of Confucian knowledge system. According to the evolution of the modern social current of thought, Ye Dehui’s thinking of Confucian Classics also varied from stages. Before the New Reform Movement on late Qing dynasty, he mainly distinguished the right and wrong among traditional academic category. He advocated Han Confucian Classics and adored Zhuzi, made a new interpretation about the relation of Han school and New-Confucianism; upholded Zuozhuan and denounced Gongyang, sticked up for the Confucian knowledge system, resisted the suspicion of classics and interpretation. In late Qing dynasty and early Republican China, the Confucian Classics study was declining, Ye Dehui claimed that Qing dynasty dead of Confucian Classics classics’dead, and tried to reconstruct the Confucian Classics study. In the trends of esteeming Confucius and reading classics in early period of Republican China, Ye Dehui established a Confucian Classics study academy in Hunan. On one hand, Ye Dehui reviewed the history of Classics study, summarized the manners of Classics study, and supervised students to research. On the other hand, he attempted to reconstruct people’s faith in the Confucian through excavation of its meaning and to recover the knowledge system of Confucian. However, confined to the standpoint of Old Text Confucian Classics, Ye Dehui couldn’t illuminate a new meaning of Confucian Classics, but turned back to the traditional idea. What Ye Dehui had thought and adjusted to Confucian Classics represented a kind of effort to support Confucian academy as well as its theory. But because of its contravention to the developing trend, this kind of effort finally failed.Contrary to Ye Dehui’s hope, the culture and academy didn’t develop in the direction that gain new insights through restudying old material, but in the direction that break with the old and establish the new. Since late Qing dynasty, Chinese inherent knowledge was become the symbol of“old learn" and declined increasingly, which caused Ye Dehui’s concern. He took it as his duty to conserve Chinese traditional academy. Flourishing Chinese learn depend on ancient books; the key of conserving an ancient book is to copy ten million and to widespread, in addition to paying attention to collect. Against this historical background, Ye Dehui’s activities of collecting and printing ancient books transcended his personal temperament and interesting, transcended the concrete academy position, embodied his spirit of conserving Chinese learn. He attached great importance to collecting bookes, but he didn’t want to be famous for a collctor of books .He regarded it as his duty to spread the ancient books and to conserve the reading method, synchronized the publishing of ancient book and studying Chinese learn. All these activities attributed to Chinese culture inheritance. But in some concrete research realms such as linguistic research, he is not successful. He made it as his instruction thought that to explore the origin of Chinese character and to maintain the ancient meaning of Chinese, supporting traditional literalness paradigm, opposing to Jingjiawen’s replacing Shuowen Jiezi and turmoil Chinese writing; trying to resolve the problem that Chinese had difficulties in reading by finding the word building method, and boycotted the Chinese word reforming movement which launched since late Qing dynasty, aiming to protect Chinese special language literalness culture. As the evaluation standard was changed, although he was proud of his achievement on linguistic research, Ye Dehui didn’t get the approbation of the academe. Because of the resistance to the new paradigm of linguistic research as well as to the contrast of Chinese-Western culture behind the new paradigm, Ye Dehui fallen to the edge of academe field.From taking it as job ambition to develop Hunan Confucian Classics study to taking it as a mission to inherit Chinese culture spirit, it is not only the enlargement of Ye Dehui’s cultural concern in the space visual filed, but also the different responses to distinct stages of modern academy culture transition. Although he was failed to adjust to new acaddimic trend ,but his achievements in maintaining traditional culture made him a important scholar in modern academic history.更多还原