| Zhang Xuecheng developed his "Study of Literature,History and Bibliography"文史校雠学during the mid-Qing period and advocated historical writing.At that time,his writings did not get the contemporary scholars’ attention.In 1832,"Wenshi Tongyi"文史通义(with "Xiaoyu Tongyi"校雠通义)was published,and his writings were spread gradually.However,after the defeat in the Opium War(1842),the Chinese emphasized practical learning.There were many people who wanted to find a way to reforminstead of studying Zhang Xuecheng’s writings in depth.By the end of the Qing Dynasty,Zhang Xuecheng’s writings were introduced by Japanese scholar and began to be valued by the people.Zhang Xuecheng’s writing came from the mid-Qing period and moved into modern times,and in the course of its dissemination,it showed different aspects.From the perspective of Qianjia philology乾嘉训诂考据学,there were many mistakes in Zhang Xuecheng’s writings.Some scholars in the late Qing period agreed to Zhang Xuecheng’s opinion that history should have practical benefits,and his judgment of "The Six Classics were nothing else than History" really improved the status of history.During the early Republic of China,western learning became popular.The concept of notes for the general history in Zhang Xuecheng’s writings was regarded as a similar concept of "historical materials" in western new historiography.With the introduction of western philosophy of history,scholars believed that Zhang Xuecheng’s expression of "Dao"道 as gradual formation can be regarded as a kind philosophy of history.Different perspectives of research have different interpretations of Zhang Xuecheng’s writings.If we put these interpretations in the texts of Zhang Xuecheng’s writings,each has its ground.However,it does not mean that there is no contradictions.Many scholars claim that Zhang Xuecheng respected history and suppressed the Confucian Classics,and they believe that the "history" in "The Six Classics are all History" is the "historical materials" in the western new historiography.If the Six Classics have the same status as general historical materials,how should we think about the status of the "Six Classics" in "Wenshi Tongyi",which are respected and cannot be imitated.Moreover,Zhang said that"Six Classics" are the sources of the writings of later generations and cannot be subordinated in the bibliographies.I find that scholars have done many special conceptual and decomposing researches on Zhang Xuecheng’s writings,and they have got fruitful results.However,when the results are put together,it is difficult to see that there is theoretical interdependence among the various categories of Zhang Xuecheng’s learning,such as Bibliography 校雠学,Study of Literature and history 文史学,Theory of the local gazetteer 方志学,and Ancient prose 古文辞.This thesis tries to use historical(evolutionary)research method to study Zhang Xuecheng’s writings.I synthesize previous research results and divide the development of Zhang Xuecheng’s thought into four phases to show different types of scholarship of Zhang Xuecheng which influenced each other and developed spirally,so as to explore the main theme of Zhang Xuecheng’s scholarship and restore his scholarly methods.To study the status of Zhang Xuecheng from the perspective of the history of thought,Zhang Xuecheng is regarded as the rearguard of the "Eastern Zhejiang Academics of Ming and Qing Dynasties" and the completer of "Eastern Zhejiang Historiography".Do "Eastern Zhejiang Academies "and " Eastern Zhejiang Historiography" refer to the same subject?Or do they have an intersection with different concepts?This thesis attempts to interpret the text in-depth,using Zhang Xuecheng’s text to prove Zhang Xuecheng’s text,focusing on Zhang Xuecheng’s expressions of the content of Eastern Zhejiang Academies in his old age,such as "the teaching of conscience","the learning of Eastern Zhejiang,we must first explore history when we talk about morality".I find that there is specific text on morality in other chapters of Zhang Xuecheng.There is Zhang Xuecheng’s interpretation of the first three sentences of "The Doctrine of the Mean"《中庸》in the "Yuanxue"chapter《原学》篇,it is actually a footnote to the "teaching of conscience".It is found that Zhang Xuecheng has a sense of hierarchy on "History" and "Historiography".Regards to"the learning of Eastern Zhejiang,we must first explore history when we talk about morality","History" refers to "the Six Classics are all History" and "there is no distinction between Confucian Classics and History".History is not as same as Historiography following the "Chun Qiu’s method"《春秋》家法.History is not "historical material".It is found that there is common element of the "Eastern Zhejiang Academies" genealogy,so the "Eastern Zhejiang Historiography" and the "Eastern Zhejiang Studies"or "Eastern Zhejiang Academics" are different respectively."Things have their roots and their branches.affairs have their beginning and their end." This thesis uses academic staging to trace back the origin of the concepts used by Zhang Xuecheng,and uses Zhang Xuecheng’s text to prove Zhang Xuecheng’s text to find out its main theme.This thesis attempts to present the original scholarship of Zhang Xuecheng,suspends(Epoche)from the perspectives of the late Qing Dynasty and modern times.It will analyze the argument on"respecting History or suppressing the Confucian Classics",entanglement of struggle for orthodoxy between Dai Zhen 戴震 and Zhang Xuecheng,the order of respect for virtue and scholarship,Zhang’s inclination of authoritarianism and other issues.Finally,from the perspective of Zhang Xuecheng,we examine the confrontation between Han studies 汉学 and Song studies 宋学 during the mid Qing period,we can see that the "Eastern Zhejiang Academic" proposed by Zhang Xuecheng is indeed the inheritance of the learning of Huang Zongxi 黄宗羲 and Quan Zuwang 全祖望 in the early Qing Dynasty,emphasizing that scholars should respect virtue,and develop ones talent."Eastern Zhejiang Academic" also inspired Gong Zizhen’s 龚自珍 spirit of "respecting history". |
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