“元凶”与“圣相”:简析章炳麟的曾国藩论  

“Culprit”and“Saint”:AnAnalysis of Zhang Bing-lin’s Theory on Zeng Guo-fan

作　　者：侯普慧[1] HOU Pu-hui(School of Literature and History,Longdong University,Qingyang 745000,Gansu)

机构地区：[1]陇东学院文学与历史文化学院,甘肃庆阳745000

出　　处：《陇东学院学报》2023年第3期72-75,共4页Journal of Longdong University

摘　　要：章炳麟的曾国藩论,主要包括“元凶”与“圣相”两种截然不同的论点,在清末民初影响广泛。辛亥革命前,基于“革命排满”的立场,章炳麟严厉批判曾国藩身为汉族人却甘当清朝帮凶的行为,是破坏汉民族自尊和自决的罪人,斥之为“元凶”。辛亥革命后,严酷的社会现实促使章炳麟重新思考曾国藩的功业,认为曾国藩是有器识且善于把握时机的英雄,誉之为“圣相”。观点转变的主要原因,是章炳麟对清末民初社会政治的巨大转变的不同回应以及传播和发展民族文化的坚定信念。Zhang Bing-lin’s theory on Zeng Guo-fan,which includes two completely different arguments of"Culprit"and"Saint",had a influence in the late Qing Dynasty and the early Republic of China.Before the Revolution of 1911,Zhang Bing-lin criticized Zeng Guo-fan for being an accomplice of the Qing Dynasty even though he was a Han,as the"Culprit"who destroyed the self-esteem and self-determination of the Han nation.After the Revolution of 1911,the harsh social reality prompted Zhang Bing-lin to reconsider Zeng Guo-fan's achievements,and regarded Zeng as a hero with great knowledge and good grasp of opportunities,and praised him as the"Saint".The main reason for this change is Zhang Bing-lin’s different responses to the great changes of social politics in the late Qing Dynasty and the early Republic of China and his firm belief in spreading and developing national culture.

关 键 词：元凶 圣相 曾国藩 章炳麟 

分 类 号：B259.2[哲学宗教—中国哲学] K251[历史地理—历史学]