| 摘要: | 柳詒徵（1880-1956）生前極負盛名，從遊者眾，歷任南京高師、東南大學、中央大學教授，亦曾獲部聘教授與第一屆中央研究院院士。其《中國文化史》為民國以來文化史研究的先河；《國史要義》被譽為劉知幾《史通》、章學誠《文史通義》之後中國史學理論之著作。但民初時值五四運動、古史辨與「整理國故」盛行，又因近現代學術史家認為南北學風對峙的觀點，提及柳詒徵，往往僅作為論述《學衡》派與北方學界的抗衡，而少見對於柳詒徵學術思想體系的研究。據筆者所及，近年來有針對柳詒徵學術思想進行研究，但不外乎以文化思想、保守主義、信古為論述主題，鮮針對柳詒徵學術思想進行論述，其中因《國史要義》為柳詒徵晚年學術思想的定論，而較之其他著作來的有系統，故本文有鑑於此，乃以《國史要義》為主，旁及《中國文化史》，論述柳詒徵的學術思想。 本文藉由對柳詒徵家學、師友及柳氏與當時學人的論戰等研究，得出柳詒徵學術思想的基本觀點為「經世」，而經世的根本在經史學問，學者求於經史學問在於述聖人之道以經世務，本文特以「經史述道之學」表現柳氏學術思想中的特性。此影響到柳氏晚年定論之作《國史要義》的諸多觀點。而柳氏《國史要義》中對於清儒章學誠《文史通義》中的「史學經世」的理解與發展，涉及對《春秋》大義的不同理解，柳詒徵將「史學經世」溯源於傳注闡述《春秋》義法，而此種解釋影響了《國史要義》對於《春秋》的詮釋。舉如「《春秋》是史非經論」「《春秋》論治之學」、「三《傳》為史法」等觀點的成立，雖然柳詒徵視《春秋》為史，但其《春秋》學並非將《春秋》視為據事直書的歷史，而是將《春秋》視為孔子承繼上古史官掌政教實權的例證，論述《春秋》為史官掌政教實權以作為「佐相天子」的經世用途，因此論述柳氏《春秋》學觀點則更近似於經生論述《春秋》義法以作為政治藍圖的理想。此理想反映於柳氏「史術貫通經術，為儒術之正宗」的論式，形成打通《周官》與《春秋》的觀點，發展為論政治制度與政治思想合一的《春秋》經世義法。 透過以上對柳詒徵學術思想的論述，反映柳詒徵的《春秋》學理論，除了客觀地陳述《春秋》是史書，並藉由孔子承繼上古史官政教之學統合了《春秋》為孔子制法的精神。並呈現在柳氏以《國史要義》解釋《春秋》義法，並以作為提倡國權與民治。另外則將聖人微言大義的經世精神隱含在闡述中國文化的面向。而呈現經學視野下的史學研究的樣貌。就此，於民國時期（1919—1949）《春秋》學史自然有其意義。 Liu-Yizheng(柳詒徵)（1880-1956） was really famous and had a lot of follower. Among his writings on Chinese literature, “History of Chinese Culture” (中國文化史) and “Main Points of Chinese History”(國史要義) is the most representative. Is opposite in the “Chinese cultural history” high popularity, “Main Points of Chinese History”, which was published in 1948 amid the civil war between Chinese Communist Party and Chinese Nationalist Party, has yet received much attention from the academic circle. Simultaneously also because of the time background's relations, enabled at that time the scholar not to pay attention to “Main Points of Chinese History” and Liu-Yizheng’s important thoughts, specially the discussion which studies to “Spring and Autumn”(春秋). This namely for this article research motive. This article mainly divides into two parts, the first part mainly discusses Liu-Yizheng the academic thought that from Liu Yizheng the family study, the teachers and friends, and he with at that time studied person's discussion, obtains Liu-Yizheng the academic thought the basic concept is ‘thoughts and practice on statecraft’(經世). By compares Liu of Chang Hsueh-Cheng's ‘the concept of practical knowledge of managing state affairs in history’(史學經世), may know Liu's understanding involves to "Spring and Autumn " the different understanding. For‘the concept of practical knowledge of managing state affairs in history’Liu explanation to elaborate “Spring and Autumn for the commentary righteousness law”(春秋義法). Is precisely this kind of explanation has affected " Main Points of Chinese History " regarding "Spring and Autumn " annotation, such as ‘“Spring and Autumn” is the history ,not ching-hsüeh”(春秋是史非經) ‘ “Spring and Autumn” for the discuss politics knowledge ’(春秋論治之學)‘ “san chuan”is the historical methodology’(三傳為史學研究法). The second part mainly aims at " Main Points of Chinese History " discusses Liu Yizheng 's discussion of “Spring and Autumn” annals. This part henceforth the book subject structure and the essential meaning, show Liu’s 〝the official historian〞,〝the history book〞, “the history” relations. This mainly has three key points. First, showed that the history this teaches it in the official historian politics to study, this key in official historian system and political nature. Second, does not divide the ching-hsüeh(經學) after the history. Third, the history stems from“Spring and Autumn”, showed the history is study“Spring and Autumn”, further penetrates to think that K’ung-tzu(孔子)write“Spring and Autumn” inherits the antiquity official historian's view, inquired into Liu’s “the concept of practical knowledge of managing state affairs in history’” actual content.Contains Liu Yizheng to discuss “Spring and Autumn”'s thought background, to explain that Spring and Autumn Period's method, as well as explains Spring and Autumn Period regarding the political influence and so on. Although Liu thought that “Spring and Autumn” is a history, but it do not means the “Spring and Autumn” is real writing the history, but it will regard as inherits the antiquity official historian to hold the politics to teach the real power the evidence, elaborates "Spring and Autumn " holds the politics for the official historian to teach the real power “assists the T’ien-tzu”(佐相天子), therefore his point is approximate in explained that “Spring and Autumn’s righteousness law” by takes the political blueprint the ideal.This ideal reflected that 〝the history to communicate with ching-hsüeh for the orthodox school of Confucianist〞”(史術貫通經術，為儒術之正宗)and〝“Chou kuan” to communicate with“Spring and Autumn”〞.(打通《周官》與《春秋》)The viewpoint, develops to discuss the political system and the political thinking unites "Spring and Autumn Period" governs righteousness law. By this article elaboration, showed that the discussion which studies to “Spring and Autumn”, displays in Liu explained "Spring and Autumn Period" righteousness law, and by takes the advocate country power and the democracy. Moreover governs the sage sublime words with deep meaning the spiritual concealment to elaborate Chinese culture facing . In the Republic of China, (1919-1949) "Spring and Autumn " study the history has its significance naturally in the Republic of China time. |
