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清学所为世盛称者,在其考据学,此人所共知;人所不知、或尚未尽发其蕴者,在其义理思想。清初在面对晚明以来儒学的客观化困境时,有部分儒者试图在理学的“形上学”模式外,另辟“非形上学”之义理新径,如陈确、颜元、唐甄、戴震、凌廷堪、焦循、阮元等。其中堪称集大成、而能结合清儒考据特长与经验取向义理新趋者,为戴震;他回归儒家经典,建立起“由词通道”之训诂学系统方法论,并以精湛的经学考据作为建构新义理学的基础。其后如扬州学者凌廷堪,亦能光大此学风,他也从梳理《仪礼》的繁琐仪则出发,建立起礼学条例,发扬礼治理想之礼学经世精神。本论文即以戴震和凌廷堪的考证精神及思想建构,作为观察清代三礼学复兴暨复礼思潮的线索。
In the Qing dynasty, it is well known to all those who are proficient in the world that they should not be known or have not done their best in their studies. In the early Qing Dynasty, in the face of the objectification of Confucianism since late Ming Dynasty, some Confucians attempted to open a new path of “non-metaphysics” besides the “metaphysics” mode of neo- Yuan, Tang Zhen, Dai Zhen, Ling Ting Kan, Jiao, Ruan Yuan and so on. Which can be called a master, but can combine the Qing Dynasty textual research expertise and experience orientation of the new trend of people, for Dai Zhen; he returned to the Confucian classics, to establish “by the word channel” of the system of methodology, and exquisite classics as the textual research as The Basis of Constructing Neo-Confucianism. Later, such as Ling Tingkang, a scholar of Yangzhou, he also learned the style of study. He also proceeded from combing the cumbersome rituals of rituals and established rules of rites and education to carry forward the spirit of rites of rite and courtesy. This essay is based on the textual research of Dai Zhen and Ling Tingkan, and serves as a clue to observe the rejuvenation and rejuvenation of the three rites in Qing Dynasty.