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近期,汉语学术界流行以“经学”的名义研究国学、研究经典。新国学和新经学的兴起,最主要针对的是民国以来以哲学的、史学的方式解读十三经。民国以降,以西方哲学、史学理念重读儒家经典,被当下新国学和新经学研究者指认为扭曲儒家、歪曲传统。针对这一判断,需要具体分析,到底民国以来把儒家重要典籍作为“经”来拜读,或者作为“经典”来阅读,从而走向政治学、哲学、史学,是一个横空出世的现代性事件,还是传统文化必然的现代性走向。就此,确立起一个关涉甚广的学术论题——经与经典的关系问题,以及其中蕴含的儒家复兴的可能路向。
Recently, the Chinese academia popularized the study of Sinology and the study of classics in the name of Confucian classics. The rise of Neo-Confucianism and Neo-Confucianism is mainly aimed at interpreting the Thirteen Classics in a philosophical and historical way since the Republic of China. The decline of the Republic of China, re-reading the Confucian classics with western philosophies and historiography concepts, and now being interpreted by the scholars of Neo-Sinology and Neo-Confucianism as distorting Confucianism and distorting traditions. In view of this judgment, we need to make a concrete analysis. Since the Republic of China, the important Confucian classics have been read as the “classics” or as the “classics” so as to go to politics, philosophy and history, Modern events, or the inevitable trend of modern culture. In this connection, the establishment of a wide range of academic topics - the relationship between classics and the possible implications of the Confucian revival.