“六经皆史”两种:“以史为经”与“夷经为史”——兼论古文经学的实质  

Two Types of “Six Classics are all Historical”:Demote Scriptures to Historical Records and Upgrade Historical Books to Scriptures--Exploring the Essence of Old Text Confucianism

作　　者：邝其立 Kuang Qili

机构地区：[1]重庆大学哲学系,重庆400044

出　　处：《孔子研究》2023年第3期101-109,159,共10页Confucius Studies

基　　金：中央高校基本科研业务费项目“人文社会科学基本问题重审与方法论新探”(项目编号:2022CDJSKZX01)的阶段性成果。

摘　　要：基于对“史”的不同理解,章学诚与章太炎对“六经皆史”的阐释迥异。章学诚认为,史学如经学一样,是一门穷究大道的学问。他谓“六经皆史”,实即“抬史为经”。章太炎决意祛魅,以考史的方式审视群经,终致“夷经为史”,经典纷纷化作史料。两种“六经皆史”说虽有不同,但都展现出古文经学“以经为史”的思想倾向。但经学的历史化,可能招致经、史难分的身份迷失与堕为陈迹的意义危机。诉诸三代理想,章学诚避免让承载三代记忆的经书沦为一般史料。而打破上古神话的章太炎,却让古文经学难以自立。从“以史为经”到“夷经为史”的演变中,蕴藏着近代学术转型的关键线索。Based on different understandings of “history”, Zhang Xuecheng and Zhang Taiyan have vastly different interpretations of “the Six Classics are all history”. Zhang Xuecheng believes that history, like the study of classics, is a subject that delves deeply into the Dao. The so-called “Six Classics are all history” actually means “Upgrade historical books to scriptures”. Zhang Taiyan was determined to turning the classics into historical materials. Although there are differences in the two theories of “the Six Classics are all history”, both demonstrate the ideological tendency of ancient Chinese classics to “regard the classics as history”. However, the historization of Confucian classics may lead to the loss of identity and the crisis of meaning that cannot be separated from the past. By appealing to the ideals of the Xia, Shang, and Zhou Dynasties, Zhang Xuecheng avoided turning the scriptures that bear the memories of the Three Generations into ordinary historical materials. However, Zhang Taiyan, who broke the ancient myths, made it difficult for the study of classical Chinese literature to stand on its own.

关 键 词：六经皆史 古文经学 章学诚 章太炎 

分 类 号：B249.7[哲学宗教—中国哲学]