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作为清代中晚期的一代大儒,焦循在学术史的地位尤其是易学研究中的地位极高。其学风讲求思辨,变通,提倡“证之以实,而运之于虚”。焦循承认时势在变化,政策需要变通,既反对汉学者只言考证,又反对理学家仅谈身心,但是在他义理阐释所观照下的先有秩序,却体现出极端的保守性。他在夫妇之道、室女守贞、君臣关系等学术、社会、政治诸问题上,同归有光、汪中、钱大昕等前辈学者的讨论中,清晰地阐释了自己的观点。他论证了下对上,如子对夫,妇对夫,臣对君是无条件的单方面服从,适合了清代统治者乾纲独断的统治理念。焦循私淑戴震谈义理,却未获戴氏义理之精蕴,反而以经学的成就,依靠义理来强化和突出纲常名教阴暗面。从焦循的论学主旨也可说明义理方法论的突破,并非就昭示着义理上的卓见。
As a great Confucianism in the late Qing Dynasty, Jiao Xun had a very high status in academic history, especially in the study of Yi. His style of study emphasizes speculation, adaptability, advocating “card to the real, but in the virtual ”. When Jiao believes that the situation is changing, the policy needs to be flexible. He opposes only the textual research on the part of Chinese scholars, but also opposes the philosophers only talking about body and mind. However, the preconceived order under the explanation of his theory shows extreme conservatism. He clearly explained his point of view in such academic, social and political issues as husband and wife, courtesanism and the relationship between the priest and the husband, discussions with the older scholars such as Wang Zhong and Qian Daxin. He argues that the unilateral obedience to the superior, such as the son-in-law, the woman-husband, and the minister to the king, is suitable for the ruling philosophy of the dictatorship of the Qing Dynasty. Jiao Zhisizhu Shu Dai Zhen talk about justice, but has not been the righteousness of Dai Yun, but by the achievements of Confucianism, relying on righteousness to strengthen and highlight the dark side of the norm. The theory of Jiao Xun’s theory can also illustrate the breakthrough of the methodology of the theory of justice, not on the notion of justice.