“浙东学派”与民国新史学:何炳松“浙东学派”论之旨趣  

The Purport of Eastern Zhejiang School and the New Historiography of Modern China

作　　者：张凯[1] 

机构地区：[1]浙江大学历史学系

出　　处：《学术研究》2017年第4期122-130,共9页Academic Research

基　　金："中央高校基本科研业务费专项资金资助"的阶段性成果

摘　　要：晚清民国时期,重新阐释、构建浙东学派成为近代学人创新学术的重要凭借。何炳松倡导新史学,以章学诚之史学沟通中西,溯源浙东学派,重构中国学术传统。何炳松由辨析程颐与朱熹之别入手,建构从程颐、南宋、明末清初、章学诚直至近代新史学的浙东学派发展系谱,誉之为宋代以降儒学正统学说的流变。此论一出,民国学界从追认正统与历史本事两层褒贬不一,延续至今。若在民国学界的历史情景与学术脉络中,考察何炳松《浙东学派溯源》及其学界回响背后的多元学术旨趣,或可尝试思索认知近代浙东学派建构历程的新路径,为建设民族国家与文明复兴提供生生不息的知识参考与思想资源。In the late Qing dynasty and Republic of China, re-interpretation and re-construction of the Eastern Zhejiang School became important for modern scholars in terms of academic innovation. He Bingsong advocated the New Historiography in modern China, in the historiography of Zhang Xuecheng communication between the eastern and western cultures, tried to re-construct the tradition of the Chinese academics through tracing the origin of Eastern Zhejiang School. He Bingsong highlighted the difference between Cheng Yi and Zhu Xi, constructed the genealogy of Eastern Zhejiang School from Cheng Yi from the southern Song dynasty to the late Ming dynasty and early Qing dynasty. Taking He's academic interest and the disputes with other scholars in the Republic of China, a clarification of their differences is of importance for interpreting the diversification in re-constructing the Eastern Zhejiang School and providing intellectual resources for the building of a nation-state and reviving Chinese civilization.

关 键 词：浙东学派 何炳松 新史学 民国 

分 类 号：K09[历史地理—历史学]