“《陈炎学术文集》出版研讨会”综述

郭玉越

“《陈炎学术文集》出版研讨会”综述

郭玉越

2017年5月1日，由山东大学文艺美学研究中心、儒学高等研究院和文学院共同主办的“《陈炎学术文集》出版研讨会”在山东大学中心校区举行。山东大学终身教授曾繁仁、山东大学副校长胡金焱出席会议并致辞，来自国内文艺学、美学和儒学界的三十余位专家学者，陈炎教授的家人和学生参加了会议。会议围绕《陈炎学术文集》的出版和陈炎的学术思想两个主题进行了研讨。

《陈炎学术文集》2016年12月由高等教育出版社出版发行，主要收录了陈炎教授生前发表在各类学术期刊上的176篇论文，总计160余万字。文集共有五卷，其中“文化哲学”两卷，共67篇；“文艺美学”两卷，共60篇；“文艺评论”一卷，共49篇。曾繁仁先生在致辞中指出，陈炎教授是我国著名的美学家，也是著名的文化学者，在审美文化、美学基本理论、文艺美学、中国传统文化等诸多领域都有开创性研究，有些成果带有突破性，享有很高的学术声誉。文集集中反映了他的学术活动、水平、风格、文采，凝聚了他三十多年的心血，必将留在学术史上和我们的心中。杜泽逊(山东大学儒学高等研究院教授)认为，《陈炎学术文集》集腋成裘，分量非常重，它不仅是一份珍贵的纪念品，更重要的是，它把陈炎教授多年的研究心得汇集在一起，方便了后世学人的查阅、学习和研究。同时，他还向参与文集编辑和出版的人员表示了敬意。郑春(山东大学文学院教授)、王德胜(首都师范大学美育研究中心教授)在发言中提到，五卷本的《陈炎学术文集》有着广博的学术视野和丰富的学术涉猎，而支撑这份广博和丰富的是陈炎教授孜孜不倦的耕耘和对学术事业的热爱。

除了对《陈炎学术文集》的成就和价值进行梳理之外，与会学者还追忆了陈炎教授的学术道路，研讨其学术思想。姚文放(扬州大学文学院教授)认为，陈炎教授的学术道路起于美学研究，兴于文化研究，最终还是结于美学研究。一个学者的道路就应该像他这样，起于学术，兴于探索，回到原点。这里面既是一种定位，也是一种探索，又是一种丰富，还是一种固守。周均平(山东师范大学文学院教授)总结到，陈炎教授有着强烈的学术使命感，对自己要求极为严格，有着自觉先进的学术理念和方法，主张学问无中西、学问无古今、学问无疆界、学问无大小，倡导价值中立、方法多元，他解构了我们过去长期争论的中西优劣问题、古今价值取向问题和体用之争，展现出宏大的学术气象。颜炳罡(山东大学儒学高等研究院教授)指出，陈炎教授在学术研究上始终坚持独立之人格、民主之做派、理性之思考，是一位名副其实的知识分子。郑杰文(山东大学儒学高等研究院教授)认为，虽然陈炎教授生前担任了很多行政职务，但他最钟爱的还是学术研究，在整个学术生涯中，他心存高远之志，不取非宜之名，乐于成人之美。仪平策(山东大学文艺美学研究中心教授)认为，陈炎教授之所以能够取得诸多学术成就，是因为他有着矢志不渝的学术信念、价值中立的学术理念和清晰明确的学术思维。王汶成(山东大学文艺美学研究中心教授)将陈炎教授的学术研究方法归纳为五点：一是锐意创新与求实求真相结合，二是理论提升与历史反思相结合，三是以美学为本位的跨学科、跨文化研究，四是以价值中立为出发点的多元视角研究，五是以现实问题为导向的理论建构研究。王杰(浙江大学传媒与国际文化学院教授)、杨存昌(山东师范大学文学院教授)、彭修银(中南民族大学文学与新闻传播学院教授)、韩德信(山东理工大学文学与新闻传播学院教授)指出，陈炎教授不仅自己重视学术创新，还注意扶持后学，有教无类，鼓励青年学者的新观点、新思路、新方法，激赏他们的新论文和新著作。程相占(山东大学文艺美学研究中心教授)通过一首七言诗来总结陈炎教授的学术思想，并寄托哀思：“如水之交三十载，一旦永诀哀自来。中西美学纵驰骋，古今儒论任剪裁。文明三型已立说，文章千古未尽才。临风玉树恶风摧，道山何处堪寄怀？”张艳华(山东大学国际教育学院教授)追忆了青年时代的陈炎教授：在大学时代，他就非常爱读书，而且非常爱思考，1981年，24岁的他就写下了这样的文字：“也许我没有诗人的才华，又缺乏哲学家思辨的能力，但是我希望能做一点事情，哪怕是一点点，只要它对人类有益。”张艳华教授说，在那时，陈炎教授就展示出胸怀天下的学术胸襟和求真务实、革故鼎新的学术定位，他用一生的勤奋和努力坚守着这份学术情怀，不仅实现了自己的人生价值，还深刻地影响着后世学人。陈炎教授的学生也纷纷回忆起跟随导师学习时的点点滴滴：对待自己的学生，他一方面非常严格，总是直言不讳地指出学生在学习和科研中的不足，另一方面又非常平易近人，在日常生活中对学生充满了尊重和包容，他用自己的才华和人格吸引着学生，培育着学生，激励着学生，影响着学生，给学生们传递了关于学术和科研的正能量。

“《陈炎学术文集》出版研讨会”召开于陈炎教授逝世一周年之际，与会学者在深切缅怀陈炎教授的同时，也对其学术思想进行了全面的回顾和总结。文集的出版和研讨会的召开体现了当今中国人文学术的传承与担当。

[责任编辑李梅]

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WhereIsthe“PoliticalMeritocracy”Headingfor:ADiscussionwithProf.DanielA.Bell

Huang Yushun

“Meritocracy” is one of the political phenomena and political orientations under the Western modern democratic system, but Prof. Daniel A. Bell imposes it on ancient Confucianism and contemporary China and calls it “political meritocracy”. The “political meritocracy” Bell advertises is a political anti-democratic program. The theory of “political meritocracy” is full of logical contradictions, because it is now the antithing of democracy, now the supplement of democracy, or sometimes resolutely rejects democracy, sometimes desperately needs democratic mechanism as the ultimate guarantee of its legitimacy. Bell’s criticisms against democracy are the mere platitudes that are untenable, and his defenses for “political meritocracy” are the lame arguments that are specious. His presentation of so-called “China model” is not only self-contradictory, but also a determination of Chinese party and government with reactionary nature. The bull’s-eye of “political meritocracy” is not merely the thinking way of instrumental reason about democracy and thereby a blatant negation of popular sovereignty, but a road to totalitarianism in its essence.

ACriticalReviewfortheTheoryoftheSixDynastiesAristocracy:AComparativePerspective

Lin Xiaoguang

The theory of the Six Dynasties aristocratic system, put forward by Kounan Naitou one century ago, is an important doctrine of Chinese historical studies. However, some important issues of this theory, such as its influence pre-war is still in arguement. The controversy between the “tribal community,” which was developed by the third generation of Kyoutou School, and the “parasitic bureaucracy” of Yano Chikara, is not introduced enough by Chinese. The differences of concepts, ideas and vision between the “tribal community” and the classic aristocratic theory are also need critically review. On the other hand, the acceptance and criticism of this theory in the past, tend to focus on the direction of political history, but in its original meaning, cultural history, or the overall history of the age is its more promising stage. The research by Saburou Ienaga and Saukitchi Tsuda of the aristocratic culture of Japan, show its inspiration for the interpretation of the aristocratic system of China.

AcademicDiscussionintheLectureHall:LiangShuming’sTypicalModeofAcademicDiscussion

Luo Zhitian

Around the May Fourth Movement, new academic paradigm was generally formed in China,and there began to establish a whole set of “norms” from question to narration. Just in this time, Liang Shuming initiated a distinctive mode of making academic discussion in the lecture hall, which adopted the Western imported way of “public lecture” in the significance of “recreating the style of giving lecture by the Song-Ming scholars.” He understood the new way to discuss academics with the elements of persuasion and demonstration, yet tried a mode of creating a book through lecture. This mode simplified the new norms of academic demonstration because it was orally narrated, and views were often stated without argument, which actually challenged the new academic paradigm in formation. Though also having conversations with the academia, such way of expression between college and “society” did not obey the modern appeal of “learning for the sake of learning,” and bore the heritage of moralizing people, just revealing the tension between the status and duty of literati and intellectuals in the times of transition.

HanYu’sTheoryofConfucianOrthodoxyandthePoliticalPhilosophyoftheSongNeo-Confucians

Sun Xiaochun

Han Yu is an important thinker in the philosophizing course of Confucianism after the Qin and Han Dynasties. There was an undeniable relationship between Han’s orthodoxy theory and the political philosophy of the Neo-Confucians in the Song Dynasty. His comprehension of Tao and human nature had enlightened the Neo-Confucians’ thoughts in the Song Dynasty. Yet there was some limitation in Han’s theory resulted from his lack of metaphysical thinking. Although praised Han Yu’s theory of orthodoxy somewhat, the philosophers in the Song Dynasty also made some significant amendment on it, and that was the reason why they did not recognize Han’s orthodoxy theory as the theoretical origin of Neo-Confucianism.

TheDislocationbetweenClassicalismandInnovation:

ANewDiscussionoftheControversyonSeparatedorConsolidatedSacrifice

toHeavenandEarthintheNorthernSongDynasty

Ding Jianjun, Jiang Yun

Offering sacrifice to Heaven and Earth was privilege and sacred duty of the emperors in imperial China. During the Northern Song Dynasty, reformation of ritual system as a part of the political reformation of Wang An-shi in the reign of Emperor Shenzong caused violent controversy on suburban sacrifice, focusing on that the sacrifice to Heaven and Earth should be separated or consolidated. With the changes of imperators and situation of struggle between the old and new parties in the middle and late Northern Song Dynasty, the controversy also repeated. In the process, many members of the New Party who proposed restoring classical rites and separated sacrifice, showed a conservative inclination; while many members of the Old Party who proposed consolidated sacrifice to fit the situation of the times, showed innovative spirit. In the Song Dynasty, separated sacrifice was inexecutable due to the change of time, limitation in finance, and the emperor’s press of business, and consolidated sacrifice with the emperor taking part in person every three years, became the main form of sacrifice to Heaven and Earth. The controversy on separated or consolidated sacrifice to Heaven and Earth was not only a debate on rites and academics, but also involved the party struggle, and manifested the characteristics of scholar-bureaucrat politics at that time.

TheNewSystemofGoverningGeneralsintheLateNorthernSongDynastyandItsInfluence

Yan Yongcheng

In the early and middle Northern Song Dynasty, the court insisted traditional system of “generals being governed by the emperor”, yet till the late period, the Grand Councilor and Grand Minister who dominated the reformation, as well as emperors of Shenzong, Zhezong, and Huizong, all took powerful military force and foreign military expansion as one of the basic content and primary target of the reformation. Emperor Shenzong supported Wang Anshi’s dominance of border expansion, and Wang developed a distinctive new system to govern the generals, in which the Grand Councilor and Grand Minister who dominated the reformation recommended generals of borderland, as well as guided them implementing border activities, mostly by private letters, and the military success or failure were often closely correlated with the political fate of the Grand Councilor and Grand Minister. Therefore, they were keen on the selection and military achievements of generals of borderland, and the generals could also give full play to their military capabilities under the support of the Grand Councilor and Grand Minister. The success in Xizhou was just an inevitable outcome of the new system. Later on, Zhang Dun duly followed the system in the years of Shaosheng and Yuanfu, and gained great military success, too. However, along with dominate right of reformation returned to emperors of Shenzong and Zhezong, the traditional system gradually recovered. The traditional system had shown obvious defects especially in the late reign of Emperor Huizong, and directly affected the construction of system to govern the generals in the reign of Emperor Qinzong, as well as the fall of the Northern Song Dynasty.

TheImperialExaminationSchemeoftheSouthernSongDynastyandthePoliticalExpressionofScholars:

CenteredontheCountermeasuresinthePalaceExamination

Lin Yan

There are many countermeasures in the Palace Examination of the Southern Song Dynasty remained up to now, and one can observe how the scholars at that time offered political opinions in this way and how were the effects through the documents. In terms of the consensus of scholars, whether the officials or candidates for the examination, mostly regarded taking the final imperial examination as a significant moment in their lives. They believed that with the opportunity, they should state one’s political opinion seriously before the emperor, and as their future political guidelines. Judging from the procedure for paper assessment, although the emperor would pose as encouraging blunt words seemingly, how far might the opinions be accepted was delicately related with whether the emperor’s political intention could be realized. Generally speaking, the conservative attitude of the Grand Minister Examiner would actually influence directly whether or not the blunt countermeasure could be sent to the emperor. Despite the strict style criterion of the examination, the outspoken candidates could always find the breakthrough to point out the current problems. As one distinguishing feature of the Southern Song politics, long-term administration of powerful prime ministers largely restricted the scholars to express their political opinions. During the administrations of Qin Hui, Han Tuozhou, Shi Miyuan, and Jia Sidao, the countermeasures in the Palace Examination involving criticism of current politics were rarely seen or preserved.

ATextualResearchoftheMarriageofTuobaSiandYaoXing

Chen Yong

In A.D. 415, the Northern Wei formed alliance with the Later Qin, yet they made opposite expressions on it. Both of them belittled the other side while put their own side on high, and emphasized their own legal legitimacy. After the Battle of Chaibi, Tuoba Si, Emperor Mingyuan of the Northern Wei, actively married Yao Xing’s daughter, intending to form an alignment with the Later Qin. The main background was that after the Northern Wei occupied Hebei, the Eastern Jin became its strong neighbor in the south, and the pressure from Rouran still increased. So the Northern Wei was forced to adjust its strategy, and seek to ally with the Later Qin to aviod the attack from three sides of Roura, the Eastern Jin, and the Later Qin.TheBookofWeinarrated all the alignments as tributes presented to the Northern Wei, which sometimes covered up the actual situation of the Northern Wei showing weakness or suing for peace.

PsycheandHunpo:

TheMetaphysicalUniversalitybetweenAncientGreekPhilosophyandPre-QinIdeasofChina

Kuang Zhao

There is acluster of ideas which is formed with some correlative ideas such asjing,shen,qi,hun, andpowhich are all circled the idea ofxin(heart/mind) in the pre-Qin times. Based on the main viewpoint which explain hunPo by vital force (jingqi) in the thought circle in Pre-Qin and early Han Dynasty, the cluster of ideas is regarded as showing a structure:xinis interpreted ashun-powhich could leave the body of human and be divided into two levels.Hunis related to the highest ideaTian(Heaven) of Confucianism or Dao of Daoism and is associated withyangqi, spirit (jingshen) and the advanced intellect of human. Po is related to the earth, the physical body, sensorial experience and ability of exercise of human.Pois on a relative lower level thanhun.Hunwhich is on a higher level does not belong to human essentially, but is resided in human body. It is a kind of vital force in the cosmos which is higher than and resided in the human.Poon the lower level is not fully discussed by the ancients and maybe is the driving force and cause of physiological ability of human as a living being. Compared to the explanation to the ancient Greek idea “psuché” which is made by Aristotle, it could be found that there is a similar structure of ideas in ancient Greek thought and psuché is equivalent to Xin of China. The similarity of thought between ancient China and Greece shows human hold a general viewpoint which is beyond the type of culture, when they faced the relationship between human being and the world. It is that a kind of higher universal spirituality factor determines the spiritual phenomenon of human in prior, which provides the ultimate support for the universality between different types of metaphysics.

AHistoricalInvestigationoftheEvolutionofConfucianismintheTransitionofFeudalandCounty:

AStudyofJin-GuScripturalStudiesandAncientHistoryinaViewofHistoricalMemory

Cheng Zuming

Since the 1970s, the discussion of“collective memory” has been a hot topic in international academia, but few scholars have applied it into the field of classical scriptural studies. During the later Spring and Autumn period, the two movements of social structural change took place in the opposite direction: first, a change from the society of the feudal aristocratic clan to the county system of patriarchy society; and second, with the process of patriarchy society, private servants under paternalism wholly turn into “national resident” who have a relatively equal status. Confucianism as a “wandering group” came into being in this social movement, which plays an important role in the historical memory of Confucianism. It also opens the two ideological doors of Confucian Moralization and Etiquette from the Warring States to Qin and Han empires. In the fracture, growth and reconstruction of the historical memory, the ancient history has an accumulative growth, and the history of the thought also come up a breakthrough. There formed two great Confucian systems in the early Han Dynasty, which could call them the system of “Heaven and Man” and “Heaven and Etiquette” this ancient classics “Heaven”.

FromInterpretingtheMeaningtoInterpretingtheTaste:TheSongConfucian’sWayofThinking

Gong Hua’nan

The Han Confucians put their emphasis on original appearance of the Classics, while the Wei-Jin philosophers tried to find the classical meaning. Both of the trends focused on the classic objective meaning, which might be called as “interpreting the meaning.” Confucian hermeneutics of the Song Dynasty might be called as “interpreting the taste,” which aimed to achieve one’s own spiritual life through the classic taste. From seeking Confucian Yan Hui’s enjoyment, Song Confucians consciously carried forward “interpreting the taste.” Objective meaning was belittled, and primary attention was given to classical taste, and Neo-Confucianism was established on thought of taste. The possibility of interpreting the taste” lay in the new view of the world, which reversed the Buddhist idea “emptiness”, and regarded all things as reality, as well as full of vitality and value. The new view of the world determined the new way of thinking. The ideas such as reaction, investigating physical world, and taste constituted a different style of “interpreting the taste,” which is also Song Confucian’s unique way of thinking.

郭玉越，山东大学文艺美学研究中心博士研究生(山东济南 250100)。