關於乾嘉學術的一個新看法

A New Opinion on the Ch'ien-Chia Scholarship

本文寫作的目的，在於扭轉學界長久以來對於清代學術「有考據無義理」的偏見。乾嘉學術以考據見長，固是不錯；但是考據學本以義理目的為其追求，是故在大多數清儒遺落義理目的之外，還是有一系列堅持「故訓非以明理義，而故訓胡為？」的儒者，例如戴震、焦循等。那麼，為什麼學界普遍認為「清學無義理」呢？這和「以理學為儒學唯一義理型態」之潛藏心理是有密不可分關係的。殊不知乾嘉新義理學正是完成儒學「兩種義理類型」一除了理學的道德形上學以外，另一主於發揚「經驗價值」、姑名為「情性學」的經驗主義義理學重要功臣。更重要的，它在中國邁向早期現代化進程的歷史舞台上，扮演著居間聯繫傳統思想與現代化思維過渡橋樑的重要角色。因著十八世紀乾嘉新義理學的「價值轉型」，儒學思想得以順利地從封閉守舊、貴義賤利的非功利傳統，過渡到重視現實主義、功利主義、個人主義的現代化思維。這就是本文所欲揭蕖乾嘉新義理學所達到的成就。

The purpose of this study aims to reverse the stereotyped prejudice against Ching's academic circle as a thoughtless textual criticism. Although Ch'ien-Chia is traditionally characterized by textual criticism, there still exists a series of followers of logic, such as Dian-Zhen and Jiao-Xun. Then why such prejudice is formed? This is because the academic circle treats rationalism as the exclusive logic without the knowledge that Ching's logic actually takes anther form in Confucianism. Ching's logic is a new thinking that highlights the value of experience, and gives both consideration to emotion and reasoning. Such new thinking bridges the gap between tradition and innovation. The transformation of Ching's new thinking in the 18th century enables the transition of Confucianism to proceed from conservative tradition to innovative thoughts, which stress reality, utilitarianism, and individualism. This is Ch'ien-Chia logic's achievement this article intends to elucidate.