中文摘要
自上世纪二十年代以来，学者们对科学与儒学的关系发表了多种观点，其中有些观点仍值得商榷，一是认为儒学阻碍科学论，较早如李约瑟、列文森等，当代也仍有许多学者坚持传统文化阻碍科学论。二是儒学不需要科学论，如冯友兰先生，这一观点认为儒学作为心性之学，并不关注自然，也不需要科学。但笔者在翻阅大量相关历史文献后发现，科学与儒学在不同时代往往呈现出不同的关系特征，因此，对科学与儒学关系的分析，应有历时态与共时态的多方面研宄，才能得出较为客观的结论。也因此，本文选取第一次西学东渐为研究场点，以东传西方科学与明末清初实学思潮的互动为对象，揭示此一时期科学与儒学的历史关系，因为这一时期科学与儒学发生了较多互动，既有科学对儒学的多方面影响与冲击，也有儒学面对科学所采取的特有态度与方式。因此通过对这次科学与儒学正面遭逢情况的分析，我们或可发现科学与儒学关系的更多不同侧面。
论文方以智的实学思想为线索，探讨东传科学对方以智实学思想的影响以及方以智的实学立场对其学习与吸纳东传科学的多重作用。全文由导论切入，接着简要介绍方以智实学思想形成的文化环境，即明末清初实学思潮与东传西方科学相互激荡下的时空环境。在实学思潮与东传科学的共同刺激下，方以智形成了以重读书、重知识的观念扭转王学超知识乃至“反知识”主义的观念、以实证方法研究实际事物之为学原则矫正王学“舍物言理”、“扫物尊心”之不着实际之学风的重读书、重知识、重客观认知的实学思想。然后分章阐述东传科学对方以智在知识、方法及“格物致知”观的影响与作用。
首先，在知识层面，方以智九岁就有机会向熊明遇学习东传科学，成年后又系统阅读与研究过《天学初函》等译着，因此他对东传科学的确定性、实用性与有效性有深刻认识，因而对其也非常重视。在方以智的两本实学着作《物理小识》与《通雅》中，不但引用与吸收了他感兴趣的西洋新知，而且还使这些知识成为其知识结构中的有机组成部分，与传统科学相互补充，有机结合，共同成为其研究自然事物的基础理论。而随着知识的渗透，方以智的知识观点也发生了较大变化，即一方面他将理学偏重于伦理治教的知识内涵转向关注外在世界的客观知识，将自然知识、实用技术以及经典文献的考证知识重新纳入儒学的研究范围，重塑了 “知识”的内涵，为儒学开辟了重视形而下的客观知识的实学之路，也为明末清初实学思潮的发展注入了新鲜血液。另一方面，则把知识的地位提至与德性同等的高度，突破了儒家传统仁、知（智）关系的定位，一改孔子奠定的仁智统一、仁统一切的伦理基调，在承认“仁智统一”的前提下提出了 “知统一切、仁入一切”,“三德首知”的命题。
与此同时，在西方科学的对照下，方以智也发现了中国传统学术研究方法的缺陷，即无论自然科学还是经学都缺乏凿实的精神以及与之相应的实证方法。因此，他积极学习，使实证成为一种方法的自觉，也因此，观察、实测、实验以及对结论须予以验证的思想便成为贯穿其自然研究的方法论原则，而且与前人不同的是，他还增加了在实测、实验基础上的分析与论证等理性成分。值得注意的是，在东传科学的影响下，方以智不仅把实测、实证视为“质测之学”的方法论原则，同时还将其推广至考证学领域，用以改造整个传统学术。所以，方以智也因此而成为明末清初西学逐渐进入儒学之链条上的关键环节。
除此，也是非常重要的一点，知识的渗透与方法的学习还使得方以智对儒学“格物致知”的认识与理解也发生了较大变化，在“格物致知”的对象、目的、方法等方面都有超越于儒学传统之处，把儒者探求的对象扩大至自然界，同时还使探究事物的“物理”与“至理”成为儒者的重要目的，并提出以“质测”为基础的“质测”
与“通几”兼用互补的方法论。虽然，方以智对传统“格物致知”的突破也表现出多方面的不彻底性，但儒学“格物致知”的内涵与性质却因此而发生变化，从认识的角度看，方以智的突破甚至可以看作在西方科学剌激下，儒者对客观认知的一种探求。
由方以智对东传科学的引用与研宄及东传科学对其思想与学术研究方法的影响可知，方以智对东传科学的态度是开放的，但是他对东传科学的吸收却是有选择性的，即他倾向于引进实用性技术性的知识，而忽略原理性与理论性的知识，同时他兼采西学，统归于易的原则与补儒、救儒之目的同样使他对东传科学的学习与吸纳受到很大限制。除此，方以智对西方科学的评价与态度也存在诸多矛盾，这同样影响到他对东传科学的认识深度与吸纳程度。论文的最后是总结本研究主要结论，分析己有研究的不足之处，并展望未来的研究计划。
由方以智的个案分析我们发现，在儒学框架内，科学有其存在与生长的空间，对于东传科学，儒学也有供其切入的衔接点，方以智对东传科学的积极吸纳与研究即可证明。而东传科学对方以智在知识、研宄方法、“格物致知”观层面的影响以及儒学因此而发生的诸多变化又证明了儒学对科学的吸收能力与包容性。因此，儒学对科学不只是排斥与阻碍，也有热情拥抱、亲密接触的一面，由此可知，前述“儒学阻碍科学论”与“儒学不需要科学论”的观点是偏颇的。同时，该研究还表明东传科学与明末清初实学思潮存在复杂的互动关系，儒学与科学的关系是一种在历史发展中不断变化的多元的动态关系。
本课题选择“东传科学与明末清初实学思潮”互动中的个案分析来研究科学与儒学的关系，既具有重要的理论价值，又具有非常重要的现实意义。其理论价值在于，微观个案研宄与扎实的文本分析能够为科学与儒学的关系研宄提供有效的实证性分析理论，展示科学与儒学关系的多个侧面，澄清科学与儒学的历史关系，同时也能够将科学对儒学的影响作用深入到核心概念层面，揭示儒学接纳西方科学的方式与具体路径，从而把儒学与科学的关系研究推进至更深层次。这也是以往宏观文化研宄难以做到的。其现实意义在于，明末清初东传科学与实学思潮的关系研宂还可以揭示儒学理解与吸纳科学时所表现出的合理性与弊端，为儒学的未来发展提供一些建设性的方案与策略。因此该课题对于探讨儒学应如何发挥在当今时代应有的价值与意义；对于儒学应如何吸纳其他文明尤其是西方科学文化中的精华来充实与完善自身；对于如何建构一种更适于儒学与科学的对话交流机制，实现二者的最佳共存与合作方式，都有积极意义。因为，儒学的复兴与科学的发展及其二者的共荣共处，在今天中国的现代化发展中有着至关重要的作用。
关键词：东传科学；明末清初实学思潮；方以智；实学思想。
Abstract
Since the 1920s,scholars have published a variety of papers on the relationshipbetween science and Confucianism; some are debatable, such as those supporting thetheory that Confucianism impedes science, as are represented by Joseph Needham andLevinson in the earlier period and many other contemporary scholars holding the beliefthat traditional culture impedes the development of science. Another theory claims thatConfucianism does not need science, such as Dr. Fung Yu-Lang, insisting thatConfucianism, as a philosophy on mind, is not concerned about the nature and does notneed science. But after reading a lot of relevant historical documents, the author of thisdissertation found that science and Confucianism, more often than not, take on differentrelationship characteristics in different times, thus the analysis of their relationship shallbe carried on from many a perspective, both diachronic and synchronic, before a moreobjective conclusion can be obtained. Therefore in this dissertation, the author selected theFirst Introduction of Western Sciences into China as the study object, targeting at theinteraction of the eastward-spread sciences and the practical academic trend in the lateMing and early Qing Dynasty to unveil the relationship between science andConfucianism in this period, because in this period there were relatively more interactions,including both the multiple effects and impacts on Confucianism by science, and theparticular attitude and approaches adopted against science in Confucianism. So from theanalysis of this direct encounter between science and Confucianism, we may find moreabout their relationship from multiple aspects.
In this dissertation, Fang Yizhi's pragmatism is taken as the clue to probe into theeffect of eastward-spread sciences on his pragmatism as well as the multiple roles of hispragmatism stance in learning and absorbing the eastward-spread sciences. This paperstarts from an introduction part, then gives a brief introduction of the cultural context inwhich Fang's pragmatism was formed, i.e.,in the time and space of great culture surgetriggered by the eastward-spread sciences and the corresponding pragmatism in the lateMing and early Qing Dynasty. In the influence of both the said factors,Fang formed aphilosophy attaching importance to reading and knowledge to refute Wang Xue'smetaknowledge or even “anti-knowledge”; he advocated an approach to study physicalobjects with empirical methods to rectify Wang's “Seeking Truth beyond Objects”,“ Respect the Mind Only” and other impractical academic disciplines, thus forming apragmatism featured by attaching importance to reading, knowledge and objectiverecognition. Then the dissertation elaborates the effect and role of eastward-spreadsciences on the formation of Fang's knowledge outlook, research methods and thephilosophy of “studying the underlying principle to acquire knowledge”.
First of all, In the knowledge level, Fang Yizhi had a deep understanding to certainty,practicability and effectiveness of the western science and attached great importance to itsbecause he had the opportunity to learn the western science from Xiong Mingyu when hewas nine years old and read the Tamue chuhan systematically after he grown up. FangYizhi not only refered to and absorbed the western knowledge which he was interested in,but also made the knowledge become an organic part of the traditional knowledgestructure, combined the traditional science with the exotic new knowledge and regardedthe western science as the basic theory of his research of nature in Tongya and The Note ofWulL And with the seepage of knowledge, Fang Yizhi' view of knowledge changed too.
On the one hand, he made the confucianism connotation of knowledge which focused onethical and administering turn to the outside world, introduce the natural knowledge,practical technology as well as classic literature textual research to the scope of Confucian,namely reshaped the connotation of “knowledge”. So Fang Yizhi opened up the path ofpractical learning which attached great importance to the physics objective knowledge anddeveloped the new practical thought in Ming and Qing Dynasty. On the other hand, hemade the status of knowledge be equal to virtue,changed the relationship between “Ren,,and ”Zhi “of traditional Confucian which Confucius made, he also put forward theproposition that ” 'Zhi dominances everthing','Ren is into erverything ' and 'theknowledge is the first of the Three Virtures'.
At the same time, under the cantrast of western science, Fang Yl-zhi found that thedefects of the method of Chinese traditional academic research, which both natural scienceand classics were all lacked empirical method. So he made the empirical method to themethodology conscious and made the observation, measurement, experiment andverification became methodology principle of his natural research. Different with previous,he also added analysis and argument. It was worth noting that, under the influence ofwestern science, he also extended the empirical methodology to research field of classicsin order to reform the traditional academic. So, between Ming and Qing dynasty, FangYizhi was the key figures who introduced the western science into Confucianismgradually.
In addition, a very important point is that Fang Yizhi changes the understanding tothe concept of Confucianism' “Gewu-zhizhi” a lot with the penetrating of knowledge andlearning of the method. The object, the purpose, the method are all beyond the traditionalConfucianism. He expands the object of study to the nature of the Confucian, regards the“wuli” and the “zhili” as the important purpose of Confucian scholars, and puts forwardthe “zhice” and the “tongji ” as the methodology. Though Fang Yizhi' breakthrough to thetraditional confucianism is incomplete, the content and nature of Confucianism“gewu-zhizhi” are all changed a lot. From the perspective of knowledge, the breakthroughcan be considered the quest for objective cognition under the stimulation of westernscience.
The case analysis of Fang shows that there are complex interactive relationshipsbetween the eastward-spread sciences and the practical academic trend in the late Mingand early Qing Dynasty, so in the course of historical development, it is an ever-changeful,complex, polynary and dynamic relationship between Confucianism and sciences;moreover, there were also periods in which Confiicianism opened warmly to westernsciences and embraced them in great intimacy, instead of the supposed mere rejection andimpediment. It can also be known that the aforementioned theories that “Confucianismimpedes science” and “Confucianism requires no science” are rather partial.
In this subject, a case analysis on the relationship of science and Confucianism in theinteraction of the “Eastward-spread Science and the Practical Academic Trend in the LateMing and Early Qing Dynasty” is selected, and it is of both great theoretical value andimportant practical significance. In terms of theoretical value, a microscopic case studyand well-knit text analysis will provide effective empirical analysis theory for the study ofthe relationship between science and Confucianism, show the manifold perspectives of therelationship between science and Confucianism, clarify their historical relationship, andembed into the core conceptual level over the effects of science on Confucianism;moreover, the approach and specific process how Confucianism takes in western sciencescan be revealed, thus to further promote the study on the relationship between science andConfucianism. This is difficult to realize in the previous macro culture study. As to thepractical significance, the relationship study of the eastward-spread sciences and thepractical academic trend may as well unveil the rationality and disadvantages as are shownin the understanding and absorption of sciences by Confucianism, thus providingconstructive plans and strategies for the future development of Confucianism. Therefore,when exploring how should Confucianism play its due value and function in nowadays,how should Confucianism absorb the essence of other civilizations,the western scientificculture in particular, to enrich and consummate itself, how to construct a proper dialogueand exchange mechanism for Confucianism and science to realize optimal coexistence andcooperation thereof, this study will be with positive value, because the revival ofConfucianism and the development of science as well as its coexistence and co-prosperityare of vital significance in the development of China's modernization nowadays.
Keywords: eastward-spread science, practical academic trend in the late Ming andearly Qing Dynasty, Fang Yizhi, pragmatism
