清儒论“伪儒”的三重考量  

Three Considerations of the Qing Confucian Scholars Concerning the So-called Pseudo-Confucians

作　　者：林存阳 罗刚 Lin Cunyang;Luo Gang(Institute of Ancient History,Chinese Academy of Social Sciences,Beijing,100101,China;Department of History,University of Chinese Academy of Social Sciences,Beijing,102488,China)

机构地区：[1]中国社会科学院中国历史研究院古代史研究所,北京100101 [2]中国社会科学院大学,北京100101 [3]中国社会科学院大学历史学院,北京102488

出　　处：《古代文明（中英文）》2024年第3期130-139,160,共11页The Journal of Ancient Civilizations

基　　金：教育部哲学社会科学研究重大课题攻关项目“中华文明精神特质和发展形态研究”(项目批号:22JD034)阶段性成果;中国社会科学院学科建设“登峰战略”资助计划资助(项目编号:DF2023ZD16)。

摘　　要：清儒从“学道”与“事功”的考量出发,努力辨别“真儒”与“伪儒”,主张“真儒”以“明道”为安身立命之所,以“明学术、正人心”为目的,以“经世致用”为现实考量。清儒对“伪儒”的批判与对“真儒”的追求彰显了清代儒者对正统儒学的传承与践履、自我净化的诉求以及回归传统儒家学术的努力。Some Confucian scholars in the Qing Dynasty made serious efforts to distinct true Confucians from so-called pseudo Confucians. In doing so, there were mainly three doctrines taken as criteria. First of all, mingdao(明道), meaning, fully understand the way of Confucianism. Secondly, ming xueshu and zheng renxin(明学术、正人心), meaning, master scholarship and cultivate public morale. Thirdly, jingshi zhiyong(经世致用), meaning, take responsibility to this world and be practical with learning. Qing scholars' criticism of so-called pseudo Confucians and their pursuit of being true Confucians reflected their will to continue the orthodox Confucianism, for which they were willing to do everything including self-purification.

关 键 词：伪儒 明道 学术 经世致用 

分 类 号：B249[哲学宗教—中国哲学] K249[历史地理—历史学]