辨伪学与辨伪史的再评价——顾颉刚《中国辨伪史略》读后  

Reappraisal of Apocryphal Differentiation and History——A Survey of History of Apocryphal Differentiation in China by Gu Jiegang

作　　者：张京华[1] 

机构地区：[1]湖南科技学院中文系,湖南永州425100

出　　处：《咸阳师范学院学报》2007年第1期25-29,共5页Journal of Xianyang Normal University

基　　金：教育部人文社会科学课题(05JA720007);湖南省社会科学基金项目(05ZG151)

摘　　要：顾颉刚先生在其为《崔东壁遗书》所作的长篇序言中,对中国学术传统中世官世畴的王官之学、“良史”和“实录”史学典范、《春秋》义例等编纂体例、“微言大义”与“实事求是”的今古文经学传统等内容均视而不见,认为中国自先秦两汉以来都“缺乏历史观念”,完全以“造伪”与“辨伪”一组概念解释中国学术传统,其厚诬古人的不宽容态度以及缺乏理性的治学态度都是不应该出现的。由此而演生的“造伪史”与“辨伪史”的中国学术史的诠释体系也是不能成立的。In his lengthy preface for Posthumous Books by Cui Dongbi, Mr. Gu Jiegang turned a blind eye to such Chinese academic traditions as the government-run academic studies, the historical apotheosis of ＂nice history＂ and ＂practical record＂, the compiling stylistics of Spring and Autumn, the modern and ancient scripture study traditions of＂words of the lowly carrying significant meanings＂ and ＂seeking truth fi＇om facts＂. He held the opinion that since the period prior to the Qin Dynasty and since the Han dynasties, China had been ＂short of historical perspectives＂. He interpreted the Chinese academic traditions utterly with a group of concepts typified by ＇apocryphal creation＂ and ＂apocryphal differentiation＂. His intolerant attitude of animadversions on our predecessors and irrational approach to academic learning should be dispensable. Hence, the interpretation system of Chinese academic studies with ＂apocryphal history＂ and ＂apocryphal differentiation＂ does not hold water.

关 键 词：文献学 辨伪学 顾颉刚 古史辨派 《中国辨伪史略》 

分 类 号：K207[历史地理—历史学]