惟老孔墨三宗:夏曾佑与先秦诸子叙事体系的建构  

Only Laozi,Confucius and Mozi:Xia Zengyou and the Construction of the Narrative System of the Pre-Qin Zhuzi

作　　者：李长银[1] 李佳煌 LI Changyin;LI Jiahuang(Advanced Institute for Confucian Studies,Shandong University,Ji’nan 250100,China)

机构地区：[1]山东大学儒学高等研究院,山东济南250100

出　　处：《安徽史学》2023年第1期54-62,共9页Historical Research In Anhui

基　　金：国家社科基金后期资助项目“‘古史辨运动’与中国传统学术转型研究”(20FZSB093)的阶段性成果。

摘　　要：在中国近代学术史上,夏曾佑不仅是清末“新史学”思潮的主要推动者,还是清末诸子学复兴的重要参与者。20世纪初,夏曾佑在《中国社会之原》《最新中学教科书中国历史》等论著中率先提出,春秋之前,“鬼神术数之外无他学”,而老子突破了这一“鬼神术数之学”,遂成为“九流之初祖”;此后,孔子“去鬼神而留术数”,制作六经,成为“中国政教之原”;墨子则“去术数而留鬼神”,与孔子“成相反之教”;然后,老孔墨三家流为诸子百家。可以说,这一系列观点构成了一个较为完整的先秦诸子叙事体系。其深刻的思想价值与学术意义在于,不仅彰显了诸子学的现实价值,还促进了孔子与诸子的平等。总之,夏曾佑的先秦诸子学研究推动了中国诸子学的近代转型。In the Chinese modern academic history,Xia Zengyou was not only the main promoter of the trend of“new historiography”in the late Qing Dynasty,but also an important participant in the revival of Zhuzi study in the late Qing Dynasty.At the beginning of the 20th century,Xia Zengyou first proposed in the Origin of Chinese Society and the Latest Middle School Chinese History Textbook,before the Spring and Autumn Period,“no other learning beyond Gui shen and Shushu”,but Laozi broke through the“Gui shen and Shu shu”,and became“the first ancestor of Jiu liu”;Later,Confucius“lost the Gui shen and kept the Shushu”,made“Six classics”,and became“the origin of Chinese politics and religion”;Mozi“lost the Shushu and kept the Gui shen”,compared with Confucius;Then,other Zhuzi derived from“Laozi Confucius and Mozi”.It can be said that this series of views constitute a relatively complete narrative system of the pre-Qin Zhuzi.Its profound ideological significance lies in that it not only highlights the realistic value of Zhuzi,but also promotes the equality between Confucius and the other Zhuzi.In short,Xia Zengyou’s study of Zhuzi promoted the modern transformation of Zhuzi study.

关 键 词：夏曾佑 先秦诸子叙事 诸子学复兴 中国近代诸子学 

分 类 号：B259[哲学宗教—中国哲学]