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近来在研究庄存与和和珅的问题时,大家多关注《清实录》的资料。由于庄存与的和《春秋》相关的手稿是乾隆中期写成的,学者们便怀疑庄存与的《公羊学》写于和珅案子之前,《公羊学》的复兴与和珅时代无关。然而,为什么庄存与的《春秋》学直到道光时代才以《味经斋遗书》之文集出版呢?为什么至今仍未找到任何与庄存与的《春秋》学相关的手稿?这些问题颇引人思考。通过考证大量资料来丰富对和珅时代的理解,作者认为,不但道光版本的《春秋》学是重要的依据,士大夫的作品也同样值得作具体分析,比如汪喜荀的《且住庵文集》和《谭献日记》等。从中我们可以发现,庄存与和和珅的冲突是1780年左右(乾隆晚期)爆发的。魏源在未发表的《武进庄少宗伯遗书序》文稿中也提到了这一冲突,却以庄存与的《易学》来作掩盖。同时,庄存与的经学融汇了西汉经学,尤其是《春秋》、《尚书》、《毛诗》、《易经》和《周礼》。
In the recent study on the issue of dwelling and peace and harmony, we all pay more attention to the “Clear Record” information. Since the dynastic manuscripts related to Spring and Autumn were written in mid-Qianlong period, scholars were suspicious of the dictatorship of “ramism” before the case of peace and justice. The revival of “Rams Science” has nothing to do with the times . However, why the “Spring and Autumn” study of dwelling and dwelling until the Daoguang period was published in the corpus of “The Book of Wei Jingzhai” and why we still have not found any manuscript related to the “Spring and Autumn” People think. Through the research of a large amount of information to enrich the understanding of the era of harmony, the author believes that not only is Daoguang’s version of “Spring and Autumn” learning an important basis, and the works of scholarly physicians are equally worthy of making specific analysis. For example, Wang Xizun’s “ And ”Tan Di Di“ and so on. From which we can see that the conflict between dwelling and peace and peace was erupted around 1780 (late qianlong period). Wei Yuan also mentioned this conflict in the unpublished ”Preface to the Book of Preface to the Disciples of Wujiazhuang“, but covered it with the ”Yi Xue" of Zhuang Chuandu. At the same time, Zhuang Cun-xue’s Confucian classics integrates Western Han studies, especially Chunqiu, Shangshu, Mao Poems, Yi Jing and Zhou Li.