三 文化的渐进与移植 三、四十年代是汤用彤的学术鼎盛期,他分别在1938年、1945年出版了《汉魏两晋南北朝佛教史》、《印度哲学史略》两部专著。与此同时,他发表了一系列有关魏晋玄学的论文。这些连胡适也由衷地赞为权威之作的问世,奠定了他在学术界的崇高地位。学术实践中会通中外、熔铸古今的创举也为他提供了更深入地思考中国文化前途问题,并系统地建构其更成熟的文化观念的坚实基础。这一时期,他的学术研究和文化理论都走向纯熟和定型。 大凡史学家都会承认历史发展的连续性,但在文化新旧交替的剧变时期,新派人物往往会偏激地强调破旧立新,甚至认为只有与旧传统决裂才能开辟创新之路。作为一个新人文主义者,汤用彤自然难以与他们认同。他不仅强调文化之发展具有连续性,更针锋相对地指出文化之发展只能是渐进,而不能取骤溃创新之道。其言曰:“夫历史变迁,常具连续性。文化学术虽异代不同,然其因革推移,悉由渐进”。 汤用彤的渐进的文化历史观念建基于他对中、西、印文化史尤其是哲学史、宗教史的考察。还是在《学衡》时,他翻译的《亚里士多德哲学大纲》一文的作者无疑表达了他极易认同的观念:“凡哲学家无古无今,其学说均资前人思想而有生发”,“盖哲学究恒有进步,虽其问题常相同,而实义则绝? The gradual and transplanting of three cultures In the 1930s and 1940s, Tang Yongtong’s academic heyday was published. In 1938 and 1945, he published two monographs, “History of Buddhism in Han, Wei, Jin, Southern and Northern Dynasties” and “History of Indian Philosophy.” In the meantime, he published a series of essays on metaphysics in Wei and Jin Dynasties. These even Hu Shi also sincerely praised the advent of authoritative works, laid him in the academic high position. In the academic practice, both at home and abroad, casting the ancient and modern undertakings also provided him with a deeper thought on the future of Chinese culture and systematically building a solid foundation for his more mature cultural values. During this period, both his academic research and cultural theory went well and stereotyped. Most historians will admit the continuity of historical development. However, in the period of dramatic change between the old and the new, the new figures tend to emphasize the radical new ideas even more radically. They even think that only by breaking with the old tradition can they open up new paths of innovation. As a new humanist, Tong Yong Tong naturally difficult to agree with them. He not only emphasized the continuity of cultural development, but also pointedly pointed out that the development of culture can only be gradual and can not take the path of innovation. His words: “husband historical changes, often continuous .Cultural studies, although different from generation to generation, but because of the change of leather, learned by the gradual.” Tang Tong’s progressive cultural and historical conception is based on his investigation of the cultural history of China, West and India, especially the history of philosophy and religion. At the time of Xueheng, the author of his translation of Aristotle’s Philosophical Outline undoubtedly expresses his widely accepted notion that “all philosophers have no precedent in modern times, and their doctrines are both funded by the thoughts of the forefathers There are germinal, ”" Ghosh philosophy constant progress, although the problem is often the same, but the real sense of the word?