摘要
五四人说到“科学”何以更注意其“精神”和“方法”并具体化为实验主义和辩证唯物论 ?而在实践层面又为什么一度落实在胡适提倡的“整理国故”、顾颉刚为首的“古史辨”和郭沫若为代表的“社会史研究”之上 ?这些与今日一般认知的“科学”概念有相当距离的现象是本文探讨的主要问题。这既有中国学人对考据方法相对熟悉而能有所为这一技术层面的因素 ,也因国人隐显不一的民族主义情绪在起作用。没有科学的支撑 ,国学便上不了台面 ;没有“国故”这一多数中国学者耳熟能详的具体治学对象 ,以方法为依归的“科学”便不能落在实处。而传统文化和外来文化这种奇特结合与近代中国思想史和学术史上的一些特殊关怀又有着若即若离的关系。
When May Fourth intellectuals spoke of “science,” how is it that they saw primarily its “spirit” and its “methods,” embodied as pragmatism and dialectical materialism? And in putting these ideas into practice, how is it that they saw fulfillment for a time in the “Systematization of National Heritage” advocated by Hu Shi, the “Critiques of Ancient History” led by Gu Jiegang and the “Social History Research” movement represented by Guo Moruo? This phenomenon, quite removed from the common understanding of the idea of “science” today, is the main question which this essay will investigate. One technical factor involved was that Chinese scholars were relatively familiar with the methods of textual criticism and so were able to make some accomplishments in this area. Another factor was the effect of nationalist feelings both hidden and apparent. Without science to bolster it, National Studies would have been unable to come to prominence; without a concrete object of study as intimately familiar to Chinese scholars as “National Heritage,” “science” with its reliance on method would not have been practicable. This peculiar combination of traditional culture and foreign culture is associated too with some special considerations in modern Chinese intellectual history and the history of scholarship.
出处
《近代史研究》
CSSCI
北大核心
2000年第3期59-94,共36页
Modern Chinese History Studies
