錢大昕的儒學思想－從批評及轉化漢、宋學談起

Qian Dawei's Confucianism - From the criticism and transformation of Han and Song studies

邱培超(Pei-Chao Chiu)

《致理學報》 39期 (2019/11) Pp. 185-213

摘要

錢大昕（1728-1804），字曉徵，號辛楣，又號竹汀，為清代乾嘉時期最重要的史學家之一。實際上，錢大昕不僅在史學上的成就受到肯定，在金石學、譜諜學、文字學、音韻學、避諱學、天文曆算學、地理學、文學等都有相當的貢獻與研究成果，而這些研究成果也都受到後代學者相當的推崇。然而，誠如錢大昕所說：「經與史豈有二學哉」，並且可以在《潛研堂文集》、《十駕齋養新錄》中，看到多處論及，甚至是專論經學的文章。錢大昕強調：儒學的第一要義便是經世實用、致用。就積極面而言，錢大昕依經書而重新詮釋而展現其觀點。錢大昕認為經書中所講的道，無非是「經以明倫」所欲明的「人倫」。這些人倫，都是必須在人與人之間加以實踐、致用。其次，錢大昕也透過經書的閱讀而注入新意或感想，而這些新意或感想卻是與家國天下的政治、經濟、人倫等有密切的關係，例如《大學》、《中庸》的新詮等。就消極面言，錢大昕大力批判宋儒「心即理」之說，卻大為讚賞朱熹等人所倡議的「性即理」。但是，錢大昕卻對「性」有了新詮，認為「性」必須從孝弟之心、孝弟之行等良知、良能之處談。將「理」解為一種「理序」、「理則」等形下意義而談。而此種理序、理則，實際上是一種「必須」、「不得不然」的意義上而言。錢大昕贊同朱熹的「性即理」說，加以吸收，但錢大昕卻予進一步的轉化而展現了清代乾嘉的學術思潮。總言之，錢大昕透過積極新詮經典，消極地透過批評歷代經學發展而展現其經世實用的經學觀。當然，在另一方面也間接展現自身的經學史觀。

關鍵字

錢大昕 ； 經世致用 ； 性即理 ； 心即理

並列摘要

Qian Dazhao (1728-1804), the word Xiaozheng, No. Xin, and Zhu Ting, was one of the most important historians in the Qing Dynasty. In fact, Qian Daxuan is not only affirmed in his achievements in history, but also has considerable contributions and research results in Jinshixue, Pediatrics, philology, phonology, avoidance, astronomical history, geography, literature, etc. And these research results are also highly respected by future generations of scholars. However, as Qian Dawei said: ＂There are two scholarships with Shi Yu,＂ and can be found in the ＂Hidden Research Collection＂ and ＂Ten＂. In the book of driving a new book, I saw many articles, even articles on monographs. Qian Dawei emphasized that the first essence of Confucianism is the practicality and application of the world. In terms of positive aspects, Qian Dazhao reinterpreted according to the book and expressed his views. Qian Dazhen believes that the words in the book are nothing more than the ＂humanity＂ that ＂through the Minglun＂ desires. These people must be practiced and applied between people. Secondly, Qian Daxie also injects new ideas or impressions through the reading of the scriptures, and these new ideas or feelings are closely related to the politics, economy, and human relations of the country, such as the new interpretation of ＂University＂ and ＂The Doctrine of the Mean＂. Wait. On the negative facet, Qian Dazhao strongly criticized the theory of ＂the heart is the truth＂ of Song Confucianism, but greatly appreciated the ＂sexual reason＂ advocated by Zhu Xi and others. However, Qian Dazhao has a new interpretation of ＂sex＂, and he believes that ＂sex＂ must be discussed from the conscience and goodness of the filial piety, the filial piety. Interpret ＂rationality＂ into a meaning of ＂order＂ and ＂rule＂. This kind of rationality and rationale is actually a sense of ＂must＂ and ＂have to be＂. Qian Dazhen agreed with Zhu Xi's ＂sexual reason＂ theory, and absorbed it, but Qian Daxuan gave further transformation and showed the academic thoughts of Qian Jia in the Qing Dynasty. In a word, Qian Dazhao reveals his classics through positive new interpretation of classics and negatively through criticism of the development of classics. The practical view of the classics. Of course, on the other hand, it also indirectly shows its own history of history.

並列關鍵字

Qian Dazhao ； Practical use ； xìngjílǐ ； xīnjílǐ