【任鋒】“近己則一包養網俗變相類”：錢穆與晚世儒家傳統

Money Mu talked about the history of Chinese studies in the late age in the north, just as the “September 18th Incident” broke out, saying that “the old capital is like a blockage. It is difficult to catch sight, so don’t have any thoughts” [1]. The anti-war dilemma has often aroused the students’ homes and thoughts, prompting them to examine the problems and explore resources to save the world. In 1937, “The History of Chinese Academics in the Nearly Three Hundred Years” was published. In the “Preface”, Mo Mu lamented his words and spoke out in his own way, criticized the political and political self-contempt and blindly sought changes. “These are still sticking to the old-fashioned papers and breaking them into a broad sense. He has a sing of style, advocating teachers, distinguishing the mind, and nurturing talents. He does not selflessly seek to understand. Political affairs, and the argument is slightly closer to the Song and Ming dynasties, and the side is just a matter of non-genuity. If it is not a joke, it is a matter of money. ”[2]

Compared with the view of the academic officials of Qian and Jiaqing schools that suppressed the Song Dynasty, the evaluation of the Song Dynasty by Taoism and Xian has changed. As a result of the common people, scholars such as Chen Yinke and Meng Wentong praised Song and valued Song history. Although they had not yet reached the point of “thunder breaking the pillar” and “angry to lift the sea”, they had also become more and more in the world. Mo Mu also highly praised the academic civilization of the later generations, especially the Confucianism of the Song and Ming dynasties.Not only did he write the works of Dong Li, he has successively written “The History of Academic in the Nearly Three Hundred Years of China”, “The Major of National History”, “Overview of Song and Ming Philosophy”, “Zhu Zi’s New School Case”, and “Three Notes on the Book of Song and Ming Philosophy”, and also regarded him as a living resource of thinking, and advocated “singing style, admiring teachers, distinguishing minds, and nurturing talents, and not selflessly seeking knowledge to be able to be political affairs.” Especially, “people who seek selflessness and seek enlightenment are educating political affairs”, which lasts for the time being, and their works have strong contemporary interests, which can represent one of the classics of the “New Song Dynasty” reminded by Chen Yinke [4].

At the end of the “Preface” above, Mo Mu used Sima to write the “Six Kingdoms Years” and pointed out that “the common changes in one’s own way are similar to the changes in one’s own way”, and the contradiction and determination of historical evolution must be followed by one’s own way, and then the relationship is close to it. Just as he borrowed Sima Guang’s general history industry at the end of the “Introduction” of “National History” and criticized the “Scholars despise the ancients and ‘reform’” and forgot about the historical wisdom of knowing it [5]. Re-examining the development and reflection of the Confucian traditions of the later generations was not beneficial to the ancients’ better treatment of tradition and understanding themselves.

1. Song and the new scholars in the “Sanctuary Society” were in the midst of the anti-war difficulties, and often emphasized that the internal importance was inseparable from the internal affairs, and the political crisis in the late Qing Dynasty was very important to blame the improvement of the political wisdom of the people. The “Nearly Three Hundred Years of Academic History of China”, published during the Anti-Japanese War, especially the “National History” is to urge the Chinese to urge them to erode the “sub-colonial” dilemma of intellectual knowledge through correcting the traditional politics and science of the country, and truly develop a political wisdom that is sufficient to adapt to the world [6]. The deepest crisis is actually not only infringement by weapons, but in the submission of energy and intelligence.