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「学案」体裁产生的思想背景：从李绂的「陆子学谱」谈起
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作者：黄进兴 来源：汉学研究 年份：1984 文献类型 ：期刊文章
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描述： historiography. In this essay, I will try to clarify how Huang's work departs from the older, more traditional styles used by historical analysts. Specifically, the Ming-ju will be examined from the vantage of precendent-in particular, the degree to which it follows the modes of presentation employed by the "intellectual geneaologies" (hsueh-pu or, yuan-yuan lu) and, the extent to which it departs from tradition by transforming content rather than form.
For many, the rise of the school of Wang Yang-ming during the sixteenth century signalled not only a revival of the teachings of Lu Hsiang-shan but also rekindled the intense debates of almost forgotten issues previously argued by those who adhered to the school of Chu Hsi and those who held to the theories of Lu Hsiang-shan. From the middle-Ming period onward, however, the conflicts generated by these two schools of thought began to extend well beyond the realm of academic argument. As both Chan Chien and Ku Yen-wu noted, their bickering began to influence such extra-intellectual areas as how the civil-service examinations should be organized. As these conflicts continued to broaden and to deepen, both schools felt impelled to strengthen their philosophical positions and to purify the accounts of their intellectual origins. As such, the construction of an "intellectual geneaology" became a major device used either to undermine the "legitimacy" of the learning of the opposition or to explain how the contending school had, indeed, inherited the transmission of the true Way.
Since this sort of approach encouraged a strong sense of faction-spirit, it was only a question of time until it would be deemed biased. And, it was precisely because of the unevenness in evaluating issues exhibited by these compilations that Huang Tsung-hsi felt compelled to compose the "Philosophical Records"--a work at once noteworthy for its ability to bring impartiality and objectivity to historical analysis. Yet, if the "Philosophical Records" is juxtaposed against the "geneaologies" the difference between these two works tends to pale when one realizes that the compositional style employed by both is, essentially, the same. Here, the "Philosophical Records" can hardly be viewed as presenting one with a radical departure from precedent. Rather, Huang's work derives its import from the refreshing non-partisan approach it brings to the analysis of historical issues. Instead of writing intellectual history with a view toward proving various predetermined value-judgments, the "Philosophical Records" uses exposition to explore the multifarious realms that inform "historical reality" in all its variety and fullness.
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