致用以尊經：論章學誠「六經皆史」及其通識意涵

Applying the Concept of Usefulness by Honoring the Classics: An Evaluation of Chang Hsueh-chen's ''Six Classical Books Are All History'' and the General Understanding of Meaning

章學誠（1738-1801），號實齋，是清代中葉浙東地區極重要的學者，在清代乾嘉考據學當道的風潮下，敢大膽質疑與挑戰此一主流，並提出截然不同理論的人，當推章實齋為第一人。章學誠「六經皆史」的提出，在中西許多學者眼中視為「史學取代經學」的「重要轉捩點」，更以為是具有「尊史抑經」、「以史概經」、「以今代古」成為新典範的意涵在其中。也有學者以為此說貶抑了經學，是傳統經學的叛逆者。其實揆諸章學誠「六經皆史」說的實際，會發現此二類說法皆有待商榷，甚至是對「六經皆史」說有相當的誤解。本文即在說明事實上章學誠不僅沒有貶經，以史代經，相反地，乃藉史「即器存道」的性質以尊經，強調經史合一、史學經世、經的道器合一性。章學誠既反對明末理學末流說經全憑主觀，游談無根，過分強調「道」的空疏之學；也指出清代乾嘉盛行的考據學，一味的在群經訓詁傳注上打轉，過分拘執「器」可能對經學最終目標與精神的扭曲和割裂。面對乾嘉樸學以「考據博證」為治學之最高典範、價值所在，忽略治經究竟的學術風氣，不願屈己以徇風氣的章學誠，遂提出了具有兼融會通、自我主體覺醒、逆於時趨等有著豐富通識意涵的「六經皆史」之說。此說凸顯儒家經籍既有崇高典範地位，又與現實人生緊密結合；章氏乃藉「六經皆史」說強調經之所以需尊，經學之所以為經學的「道器合一」性，進而恢復和發揚儒家學術經世致用、重躬行實踐的真精神。

Chang Hsueh-chen, also known as Chang Shih-tsai (1738-1801), was a very important scholar in eastern Chinese province of Chekiang, in the Ching dynasty. During the period of Emperors Chien-lung and Chia-ching, textual research was an important subject for Chinese scholars. Chang was the first scholar, who dared to challenge the mainstream thought and gave an entirely different theory. He stated that all of the Six Classical Books are history. From the viewpoint of many scholars, the designation of the Classical Books as history was an important turning point. Some even thought this theory elevated history but demeaned the Classical Books; used history to explain the Classical Books; or replaced the ancient with the present. Some scholars, who thought that Chang's theory downgraded the Classical Books, considered him to be a traitor to the traditional classical books. In fact, by realistically examining Chang's theory that the Six Classical Books are history, we can understand that these two different opinions of the scholars should be discussed to show that they misunderstood Chang's theory that Six Classical Books are history. The purpose of this article is to show that Chang did not intend to downgrade the Classical Books, nor replace the Classical Books with history. In the contrary, he used the character of history as a means to retain the way (Classical Books) and to honor the Classical Books. He emphasized the unity of Classical Books and history, historical theory to manage the world affairs, and the character of the unity of way and means of the Classical Books. Chang disagreed with the main theory at the end of the Ming dynasty that the classics are entirely dependent on the subjective viewpoints, involve meaningless discussion, and over-emphasize the emptiness of the way. He also pointed out that popular textual study during the Chien-lung and Chia-ching period only concentrated in scholium (explanatory notes on ancient books), which might twist and tear the ultimate goal and spirit of the classics by placing excessive emphasis on the ''means'' (the tangible system and regulation). The scholars of the Chien-lung and Chia-ching period believed that the highest model of study involved searching for proof and that is the value. They neglected the true purpose of studying classics, which should be the academic emphasis. Chang did not want to acquiesce to this inclination; therefore, he conveyed his theory, which combined general understanding and self-awareness, even though it was against the standard, but the theory of ''Six Classical Books are history'' has significant general appreciation and meaning. This theory exemplifies the highest model of Confucius books and is closely related to the reality of human life. Chang used the theory of ''Six Classical Books are history'' to emphasize the necessity of honoring the classics. The classics are unique, since they have ''the unity of way and method.'' Furthermore, the true spirit and applied usefulness of Confucius books can be recovered and glorified.