周昌龙 台湾暨南国际大学
Zhou, Changlong, National Chi Nan University
原文Original
东西学背景下梁启超知识结构的转移
梁启超思想向被认为复杂与矛盾，学界对其研究，亦大都集中在“国家/个人”和“东方/西方”等对立性问题上，而对任公思想的内核统一价值及其深层变化，较易忽略。
本文尝试从梁启超思想内部道德和知识两个结构性因素的移动，分析梁氏思想的深层变化，以及其中始终统一的内核价值。在梁启超思想的发展上，道德与知识是互为影响的有机结构：当知识主义居优势时，任公思想体系内的道德观，亦以科学伦理学的表式出现，成为如《论公德》诸说中的文化心理道德说；而当知识无法单独安顿生命时，道德乃成超越理性之上的德性本原，知识主结构亦从寻找客观事实的说明式(describing)模型，转向发掘事物意义的解释性(explaning)模型。因此，讨论梁启超思想中道德与知识的互动关系，首先须明暸任公思想体系中这二种知识模型的互移变化，这是学界以前并未注意到的。
在任公思想中，知识与道德隐显消长的互移，却非东西风彼此压倒的简单关系，而是刚柔化合的辨证关系。是这种辨证发展，导致梁氏思想一方面起着深层变化，一方面仍有统一的内在核心价值可寻，由早期而晚期，虽复杂而条理固在，骥图可索。
译文Translation
The Intellectual Shift of Liang Qichao Caused by Eastern and Western Learning
Liang Qichao was regarded by many scholars as a conservative scholar with complicated and conflicting thoughts. The studies on Liang Qichao were mainly focused on his thinking concerning the conflicts between State/Individual and East/West. The consistent inner values and deeper changes in Liang’s thoughts have been ignored.
This paper attempts to make an analysis of both the transformation of Liang Qichao’s expressions of Confucianism as well as the inner values he held consistent to during various periods of his life, through an examination of Liang’s moral and structural knowledge from the period 1873 to 1929. Liang Qichao’s life-long pursuit was the attainment of conceptual knowledge particularly systematic innovative knowledge of modern western science. It was also at the heart of Liang’s approach to bringing about reform to modern Chinese cultural structures. At the same time, there was an overarching concern of Liang’s, which focussed on virtue and the need to harmonise the word (ping tian xia) or learning about harmony (da tong zhi xue) in accordance to the Confucian tradition. Liang’s approach resulted in his alienation from scholars such as Chen Duxiu and Hu Shi, who pursued the New Cultural Movement solely through the so-called ‘scientific methods’ route, and earned himself a reputation as an old-fashioned conservative.
Nevertheless, the two strong forces of knowledge and virtue did not oppose each other, but instead complemented one another through a dialectical relationship. This dialectical development allowed the transformation and development of Liang’s concepts through deep thinking, whilst at the same time holding true to static core values, which have remained the same since time immemorial. Although the transformation of Liang’s expressions and thinking is fused with complexity, it is still possible to find the consistent traces of such changes.