本文關(guān)鍵詞： 學(xué)術(shù)大同 經(jīng)學(xué) 子學(xué) 史學(xué) 天人 大小　出處：《山東大學(xué)》2017年碩士論文　論文類型：學(xué)位論文

【摘要】：清朝晚期,中國(guó)面臨著"三千年未有之大變局",政治上面臨著重大危機(jī),但更深層次的是中國(guó)文化的危機(jī)和價(jià)值體系的崩潰,其典型表現(xiàn)是經(jīng)學(xué)作為中國(guó)價(jià)值理想的學(xué)術(shù)載體不斷受到子學(xué)和西學(xué)的挑戰(zhàn),像譚嗣同倡墨學(xué),嚴(yán)復(fù)譯西書;也有被史學(xué)吞沒的危險(xiǎn),典型是章太炎引領(lǐng)的夷經(jīng)于史潮流。這種危機(jī)就是中國(guó)政治和文化危機(jī)在學(xué)術(shù)上的表現(xiàn),廖平以為正是學(xué)術(shù)上的問題才導(dǎo)致了中國(guó)政治和文化的危機(jī)。因此異學(xué)的挑戰(zhàn)不是經(jīng)學(xué)衰落的根本原因,所以有改革經(jīng)學(xué)的必要,拋棄過去今古文經(jīng)學(xué)和宋學(xué)的經(jīng)學(xué)范式。這不僅關(guān)系到中國(guó)學(xué)術(shù)的復(fù)興,廖平更希望借由學(xué)術(shù)的重振達(dá)到中國(guó)政治和文化價(jià)值的復(fù)興。廖平在學(xué)術(shù)上的努力他自己曾以"學(xué)術(shù)大同"來描述,所謂"學(xué)術(shù)大同",就是以經(jīng)學(xué)大同為核心,以子學(xué)(含西學(xué)、佛學(xué))理論為輔助支撐,與史學(xué)相對(duì),以現(xiàn)實(shí)的政治生活秩序?yàn)楦母飳?duì)象,以人類的政教大同為終極理想的整全學(xué)術(shù)體系。這一學(xué)術(shù)體系闡明了經(jīng)學(xué)與子學(xué)、西學(xué)、史學(xué)的關(guān)系,再次貞定了經(jīng)學(xué)在中國(guó)文化體系中的中心地位,而且主張其在世界文化體系也處于中心地位,其目的在于:面臨經(jīng)學(xué)常道性格的危機(jī),重新發(fā)揚(yáng)經(jīng)學(xué)的精神價(jià)值,指明中國(guó)的發(fā)展道路,挽救中國(guó)的秩序危機(jī)和精神危機(jī),讓中國(guó)文化的大同精神和理想能夠在全球被傳播和接受。具體來說,廖平分別在今古文經(jīng)學(xué)問題、宋學(xué)問題、經(jīng)學(xué)與子學(xué)關(guān)系、經(jīng)學(xué)與史學(xué)關(guān)系、經(jīng)學(xué)與西學(xué)關(guān)系等方面闡述了自己的看法,構(gòu)建了自己獨(dú)特的理論體系,形成了自己"學(xué)術(shù)大同說"的基本框架,這個(gè)基本框架服務(wù)于他最后成形的天人大小的經(jīng)學(xué)理論,服務(wù)于他期望最終實(shí)現(xiàn)世界的政教大同的理想。在今古文問題上,他判定今古文的差別根本在制度的差異性,典型代表是今文學(xué)綱領(lǐng)《王制》與古文學(xué)經(jīng)典《周禮》之間的差異。一開始,廖平認(rèn)為《王制》是孔子立法改制的綱領(lǐng),而《周禮》則是周代制度的歷史實(shí)錄。后來,他的觀點(diǎn)屢經(jīng)變化,最后的定論則是以為《王制》、《周禮》都是孔子改制立法的著作,都是孔子對(duì)理想世界的規(guī)劃。在這里,廖平不再在今古學(xué)問題上糾纏,他視經(jīng)典都為孔子新經(jīng),視經(jīng)典中的制度差異為中國(guó)與全球治理疆域不同的差異。在宋學(xué)問題上,他指出了宋學(xué)空疏無用,不能救國(guó)于危亡的不足,并總結(jié)這是由于宋學(xué)天人顛倒、知行顛倒而導(dǎo)致的結(jié)果。在經(jīng)子關(guān)系上,他提出了子學(xué)為經(jīng)學(xué)流派、子書多經(jīng)學(xué)傳記、子學(xué)為經(jīng)學(xué)師說、諸子出于孔門四科等觀點(diǎn)。在經(jīng)史關(guān)系上,一方面強(qiáng)調(diào)經(jīng)史不同,經(jīng)為百代之書,史記一代之事;另一方面經(jīng)制必將成為現(xiàn)實(shí),成為一代代中國(guó)人乃至全人類的歷史文化記憶。經(jīng)學(xué)與史學(xué)相反相成,兩者在歷史進(jìn)程中相互轉(zhuǎn)化、相互影響。在經(jīng)學(xué)與西學(xué)關(guān)系上,他將西學(xué)統(tǒng)屬于子學(xué),并認(rèn)為西學(xué)的某些研究成果可以補(bǔ)充經(jīng)說,詮釋經(jīng)說,同時(shí)他也以經(jīng)學(xué)指出了西學(xué)的某些不足。他用中國(guó)的理論語言將西方文明視作"質(zhì)"的文明,中國(guó)文化則是"文"的文化,兩者可以相互補(bǔ)充,完成經(jīng)學(xué)關(guān)于文明"文質(zhì)彬彬"的理想。他還對(duì)哲學(xué)一詞做了自己的闡釋�？傊�,廖平的"學(xué)術(shù)大同說"在處理中西學(xué)術(shù)關(guān)系、貞定中國(guó)文化主體地位、發(fā)揚(yáng)子學(xué)研究、創(chuàng)新學(xué)制改革等方面給我們很多啟示,這一學(xué)說體系堅(jiān)持了經(jīng)學(xué)的天下關(guān)懷和大同理想,對(duì)于發(fā)揮中國(guó)文化的制度治理經(jīng)驗(yàn)、構(gòu)建公平公正的國(guó)際政治秩序,向世界提供中國(guó)智慧有重要的意義。
[Abstract]:The late Qing Dynasty, China faced "three thousand years have seen big changes, politics is facing a major crisis, but the deeper is Chinese cultural crisis and the collapse of value system, it is characterized by the academic value as the ideal carrier Chinese by school and Western learning challenges, like Tan Sitong and ink Yan Fu, translation of Western books; there were also dangerous history no, Zhang Taiyan led by the typical Yi in the history of the trend. The performance of this crisis is the political and cultural China crisis in academic, Liao Ping thought is an academic problem that led to the political and cultural Chinese crisis. Therefore different learning challenge is not the decline reason, so it is necessary to reform the classics, abandon the past classics and Song Dynasty classics paradigm. This is not only related to the revival of Chinese academic, Liao Ping hopes that by academic China to revive political The revival and cultural value. Liao Ping in the academic effort that he had to "academic Datong" to describe, the so-called "academic Datong, Datong is based on Confucian classics as the core, to study (including Western Buddhism) theory as the auxiliary support and relative to the reality of history, political life and order for the reform object to human political Datong as the ultimate ideal of whole academic system. It expounds the academic system of Confucianism and western historiography, study, relationship, again by yoshisada center in China cultural system, but also that it is in the center position in the world cultural system, its purpose is to the character is often said: in the face of the crisis, to develop through the study of the spiritual value, points out the development path of Chinese, save Chinese order and spiritual crisis, let Chinese Datong cultural spirit and ideal in the world can be spread and accept. Specifically, Liao Ping In the classics, song learning, learn by relationship with the child, the relationship with the history, classics and Western relations and other aspects of their views, build their own unique theoretical system, forming the basic framework of "academic Datong", the basic framework for service he finally formed heaven size by the theory, he expected service to the eventual realization of a world political Datong ideal. In this ancient problem, he decided that this ancient distinction in institutional differences, is a typical representative of this literary program > and < the king for classical difference between classical "Zhou Li" at first, Liao Ping thought that king Confucius's program is < > and < the legislative reform, Zhou > is Zhou Dai historical record. Later, his view has been changed, the final conclusion is that < King >, < > Zhou are restructuring legislation as well as Confucius, are Confucius The planning of the ideal world. Here, Liao Ping is no longer entangled in the present problems, he considered the classic for Kong Zixin, as the classic institutional differences of different Chinese and territory of global governance. In the Song Dynasty on the issue, he pointed out that the study of Song Dynasty useless, not saving the nation in peril, and this is because the song learning and summarizing upside down, which leads to the result that upside down. In the sub relations, he proposed the school by school, many classics book biography, school for the teacher said, 'for four families. In the view of Confucian classics relations, on the one hand the classics the book is different, EMI generation, historical records of things; on the other hand the system will become a reality, become a generation of Chinese and even the whole human history cultural classics and historical memory. The mutual transformation, both opposite and complementary, in the historical process of mutual influence. In the relationship between learning and Western Learning And he will lead to Western studies, and that some research results can be added by the Western interpretation by saying, said, he also points out the shortage of western classics. He is regarded as the "quality" of the Western civilization civilization will use theory of language China, Chinese culture is the "culture" of culture two, can complement each other, complete the classics of civilization ". He has the ornamental and the combined plain properties of the ideal to do its own interpretation of the word philosophy. In a word, Liao Ping's" Datong "academic" in Chinese and western academic relationship, yoshisada China culture subject status, development of Yangtze science research, innovation and other aspects of the reform to our educational system a lot of inspiration, this theory system adheres to the world cares and Datong ideal to play China governance experience of the system of culture, build a fair and just international political order, provide China wisdom has important significance to the world.

【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B259.9

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