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作 者:王川[1,2] 马正辉 WANG Chuan;MA Zhenghui
机构地区:[1]四川大学历史文化学院,四川成都610065 [2]四川旅游学院
出 处:《思想战线》2024年第6期79-89,共11页Thinking
基 金:国家社会科学基金重大项目“清代驻藏大臣汉文文献整理与研究”阶段性成果(22&ZD268)。
摘 要:“读经”在中国传统社会具有重要地位,并深刻影响了东亚文化圈,却在近代受到全方位质疑且数度跌入谷底。清末民国社会各界围绕是否“读经”产生了三次大范围论争。三次论争,均与中外政局密切相关,尤其是20世纪30年代的第三次论争,相较前两次论争,已是“读经”退出政治、教育制度层面,逐渐从民众社会生活层面淡化阶段。此时,研读儒家经籍渐趋进入“经学史”时代,向具有现代意义的史学、哲学、文学分化,回到学术本身,成为“专家之学”这一最终归途。此次“读经”与否的论争,使得各界对“经”之认识与以往的打破阶层壁垒、经世致用期待进一步拉开距离,是近代中国学术转型、思想革新及社会生产力逐渐变革的潜在标志,亦为中西对话背景下的重要论域之一。The practice of“Reading Classics”held a significant position in traditional Chinese society and profoundly influenced the East Asian cultural sphere.However,in modern times,it faced comprehensive scrutiny and repeatedly fell into disrepute.During the Qing dynasty and the Republican period,three major debates emerged regarding the practice of“Reading Classics”across various societal sectors.All three debates were closely tied to both domestic and international political contexts.Notably,the third debate of the 1930s differed from the previous two in that“Reading Classics”had already been removed from political and educational frameworks and was gradually diminishing in the public sphere.During this period,the study of Confucian classics transitioned into what is now known as“classics studies”,differentiating into modern fields such as history,philosophy,and literature.This transition marked a return to academic research and established itself as the ultimate domain of“expert studies”.The debate concerning the practice of“Reading Classics”during this period further alienated various circles from their prior interpretations of the“Classics”,which had previously sought to transcend class barriers and achieve practical application.This debate potentially marked a sign in China's academic transformation,intellectual innovation,and evolving social productivity,as well as a significant domain within the context of Sino-Western dialogue.
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