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李慈銘因《越縵堂日記》而於晚清享有盛譽,是書評騭經史百子之斷語,洋洋乎百萬言。後人震懾於其賅博宏富,多以《日記》所書之文而溯源李氏之學,或以其論學林高下之語而述清季學術。但此類論述,並未能直陳隱没在學術論斷之後的終極關懷。是以本文透過爬梳《日記》中的言論,探討李氏在進行學術批判時的準繩,乃是以乾嘉漢學傅統爲典範;通過對學人、著述之臧否是非,試圖扭轉學術之歪曲,以冀重建已然頹圮的漢學宫牆,重返心中那個學術、政治皆足垂範的乾嘉時代,也依此闡明傅統士人力圖斧正學術而醇厚風俗的理想追求。
Li Ci-ming because of “Di Yue Tang Diary” and reputation in the late Qing Dynasty, is a book review by Shi Baizi’s words, almost million words. The descendants are shocked by their wealth and wealth, and most of them trace the origin of Li’s studies with the text of Diary. However, such discourse does not reveal the ultimate concern behind the academic assertion. This article tries to reverse the scholarly distortion by studying the diathesis of Lee’s diary in order to discuss the criterion of Lee’s academic critique when he conducts an academic study based on the theory of " We hope to rebuild the already decadent sinology palace wall and return to the era of Qianlong and Jiaqing, where academic and politics are the most important examples. This will also illustrate the ideal pursuit of Fu Tongshi’s academic and mellow custom.