论钱穆对“士”精神的认知、坚守与承传
发布时间：2018-11-20 10:34
【摘要】：1895年之后,中国出现了大量由社会精英人士创办的报刊杂志,建立了一批以吸收新知识为目的的新式学校。与此同时,清朝的思想钳制政策被打破,出现了许多探讨新思想、传授新知识并评论政治时局的学会。在转型时代,这三种以传播新思想、新知识为主要目的新事物,使得中国社会和思想界发生了巨大变化。首先,“士”开始向知识分子过渡；其次,中国思想界出现了取向危机。因此,知识分子未能在近代混乱的政局中发挥出稳定士气人心的作用。在钱穆看来,知识分子要为近代中国混乱不定的状况担负很大的责任。 考察“士”在向知识分子过渡时出现裂痕的原因必须回到近代的历史语境中。中国的“读书人”震惊于西方近现代工业文明的惊人力量,逐渐倾向于“西学”,一些人甚至达到“视西学如帝天”的程度。鉴于此,钱穆采取了截然不同的态度。他以中国民族文化为本位,通过历史材料的整理,提出“士”阶层是支撑中国民族、文化数千年延续不断的主要原因。“士”作为一个群体活跃在中国历史上有一个能够不断更新,但又相对稳定的价值体系,即“士”精神。在知识分子诞生的转型期间(是一个时间和空间交错混杂的时代),许多知识分子倾向于“西化”即能救国,用一种简单的、相对粗暴的二分法将传统视为落后,因而作为传统文化继承者的“士”及“士”精神,不能发挥出形塑知识分子人格所应有,也必须要有的作用。事实上,“士”是作为一条暗线存在于钱穆的著作中。他认为学问应当“明天人之际,通古今之变,求以合之当世”,中国学术又以人物为主线,故而“士”的作用极为重要。然而,“士”精神毕竟不能一成不变的全盘保留。当列强环伺于国门之外,国家处于乱世之中,钱穆认为“士”能于衰世中“守先待后”的精神尤为可贵；其次,要明了“华夷之防”。其次,钱穆主张结合中国传统历史精神,创造出能培养“新国士”的“新国史”。通过对“士”精神的阐释以及在教育中的运用,钱穆已经较为清晰地勾勒出传统的“士”及“士”精神的基本性格,因而重续“士”传统,承传“士”精神也就水到渠成。
[Abstract]:After 1895, there appeared a large number of newspapers and magazines founded by the elite in China, and a number of new schools were established for the purpose of absorbing new knowledge. At the same time, the ideology of the Qing Dynasty was broken, and many new ideas, new knowledge and comments on the political situation emerged. In the transitional era, these three kinds of new things with the main aim of spreading new ideas and new knowledge have made great changes in Chinese society and ideological circle. First, Scholars began to transition to intellectuals; secondly, there was a crisis of orientation in Chinese intellectual circles. As a result, intellectuals failed to play a role in stabilizing morale in the chaotic political situation of modern times. In Qian Mu's view, intellectuals should bear great responsibility for the chaos and uncertainty of modern China. It is necessary to return to the historical context of modern times to investigate the causes of the cracks in the transition of Scholars to intellectuals. Chinese scholars were shocked by the amazing power of modern western industrial civilization, and gradually tended to "western learning", some people even reached the level of "regard western learning as the emperor and heaven". In view of this, Qian Mu took a very different attitude. Taking the Chinese national culture as the standard, he put forward that the "scholar" stratum is the main reason for supporting the Chinese nation and continuing the culture for thousands of years through the collation of historical materials. As a group active in Chinese history, "Shi" has a relatively stable value system, that is, the spirit of "Shi". During the transition period when intellectuals were born (an era of intertwined time and space), many intellectuals tended to "westernize" that is, to save the country, and to regard tradition as backward with a simple, relatively crude dichotomy. Therefore, as the inheritor of traditional culture, the spirit of "scholar" and "scholar" can not play a role in shaping intellectual personality. In fact, Shi exists as a dark line in Qian Mu's works. He believed that learning should be "the time of the Ming Heaven and Man, the change of ancient and modern times, in order to be in harmony with the world", and the main line of Chinese scholarship was the figure, so the role of "scholar" was extremely important. After all, however, the spirit of "Shi" cannot be preserved completely. When the great powers were around the country and the country was in turmoil, Qian Mu thought that the spirit of "waiting before the first" in the declining world was particularly valuable; secondly, it was necessary to understand "the defense of China's Yi". Secondly, Qian Mu advocated combining the traditional Chinese historical spirit to create a new history that can train the new state. Through the interpretation of the spirit of "Shi" and its application in education, Qian Mu has clearly delineated the basic character of the traditional spirit of "scholar" and "scholar", thus continuing the tradition of "scholar" and inheriting the spirit of "scholar" will come naturally.
【学位授予单位】：华中师范大学
【学位级别】：硕士
【学位授予年份】：2011
【分类号】：K258
本文编号：2344677
[Abstract]:After 1895, there appeared a large number of newspapers and magazines founded by the elite in China, and a number of new schools were established for the purpose of absorbing new knowledge. At the same time, the ideology of the Qing Dynasty was broken, and many new ideas, new knowledge and comments on the political situation emerged. In the transitional era, these three kinds of new things with the main aim of spreading new ideas and new knowledge have made great changes in Chinese society and ideological circle. First, Scholars began to transition to intellectuals; secondly, there was a crisis of orientation in Chinese intellectual circles. As a result, intellectuals failed to play a role in stabilizing morale in the chaotic political situation of modern times. In Qian Mu's view, intellectuals should bear great responsibility for the chaos and uncertainty of modern China. It is necessary to return to the historical context of modern times to investigate the causes of the cracks in the transition of Scholars to intellectuals. Chinese scholars were shocked by the amazing power of modern western industrial civilization, and gradually tended to "western learning", some people even reached the level of "regard western learning as the emperor and heaven". In view of this, Qian Mu took a very different attitude. Taking the Chinese national culture as the standard, he put forward that the "scholar" stratum is the main reason for supporting the Chinese nation and continuing the culture for thousands of years through the collation of historical materials. As a group active in Chinese history, "Shi" has a relatively stable value system, that is, the spirit of "Shi". During the transition period when intellectuals were born (an era of intertwined time and space), many intellectuals tended to "westernize" that is, to save the country, and to regard tradition as backward with a simple, relatively crude dichotomy. Therefore, as the inheritor of traditional culture, the spirit of "scholar" and "scholar" can not play a role in shaping intellectual personality. In fact, Shi exists as a dark line in Qian Mu's works. He believed that learning should be "the time of the Ming Heaven and Man, the change of ancient and modern times, in order to be in harmony with the world", and the main line of Chinese scholarship was the figure, so the role of "scholar" was extremely important. After all, however, the spirit of "Shi" cannot be preserved completely. When the great powers were around the country and the country was in turmoil, Qian Mu thought that the spirit of "waiting before the first" in the declining world was particularly valuable; secondly, it was necessary to understand "the defense of China's Yi". Secondly, Qian Mu advocated combining the traditional Chinese historical spirit to create a new history that can train the new state. Through the interpretation of the spirit of "Shi" and its application in education, Qian Mu has clearly delineated the basic character of the traditional spirit of "scholar" and "scholar", thus continuing the tradition of "scholar" and inheriting the spirit of "scholar" will come naturally.
【学位授予单位】：华中师范大学
【学位级别】：硕士
【学位授予年份】：2011
【分类号】：K258
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