淮军政治与后期桐城派的文学表征——以吴汝纶的李鸿章形象书写为例  

Huai Army Politics and the Literary Representations of Late Tongcheng School

作　　者：陶运宗[1] 

机构地区：[1]桐城师范高等专科学校桐城派学术研究中心,安徽桐城231400

出　　处：《江西科技师范大学学报》2016年第1期101-107,共7页Journal of Jiangxi Science & Technology Normal University

基　　金：全国教育科学规划教育部重点资助项目"中国近代教育转型时期桐城派德行教育研究"(编号:DEA130243)阶段性成果

摘　　要：后期桐城派通常等同于湘乡派,而曾国藩之后,淮军文化取代湘军文化成为桐城派的最重要依附性力量。通过辨析吴汝纶与李鸿章的交往关系,梳理吴汝纶的李鸿章历史形象初次塑造,更能看清桐城派的政治观念。李鸿章是晚清现代化运动的开拓者,是淮军政治集团的领袖,在其三十年励精图治而遭遇甲午之败与庚子之乱后,李鸿章从"能臣"跌入"罪人"。桐城派后期宗师吴汝纶不遗余力为李鸿章辩诬,通过编辑出版李鸿章文稿、撰写李鸿章传记树立李鸿章的改革家形象。后期桐城派古文对淮系政治的文化建构与历史书写逻辑,是考察晚清民国直至新文化运动时期桐城派古文发展转变的重要因素。Li Hongzhang was the pioneer of modernization movement in the late Qing dynasty and the leader of Huai army political group. After the defeat in the Sino-Japanese sea war in 1895 and the chaos in 1900, Li Hongzhang became a ＂sinner＂ from ＂able man＂. The late Tongcheng school master Wu Rulun spared no efforts to defend Li Hongzhang. He set up the reformer image of Li Hongzhang by editing and publishing Li Hongzhang＇ s manuscripts and biography. To study the development of the late Tongcheng school from political culture is an important perspective.

关 键 词：桐城派 淮军文化 人格 形象书写 

分 类 号：I206.5[文学—中国文学]