From Intellectual History to Neo Jīnɡ Xué - The Case Study of Wang Hui

[[abstract]]汪暉（1959-）將中國的馬克思主義定位為「新經學」。不只繼承了中國的經學傳統，同時也意味著對馬克思主義作為現代中國的上層建築的肯定。在馬克思主義與中國的歷史運動「結合」之後成為「中國的馬克思主義」，其本身即意圖建構中國的現代性。問題因此在於，汪暉如何將「中國的馬克思主義」視為新的「經」繼承傳統的經學時代，這一條「從經學到新經學」的脈絡，是對中國現代性的反思，亦或重新建構？ 本篇論文因此以汪暉的論著《現代中國思想的興起》為討論核心，《興起》所開展的議題觸及「中國現代性」及「中國認同」，此二議題以「經學」為核心，從晚清的經學變革為起點，旁及晚清的知識譜系，上溯歷史中經學的「內部轉型」，汪暉認為，中國自有轉化為現代的力量。藉由辯證「傳統中國與現代中國之間的聯繫」，汪暉最終確證了「馬克思主義中國」的興起。 汪暉運用「思想史」論述現代中國，他認為「思想」正是「中國」的構成性力量。然而，從思想史的角度來觀察，《興起》卻又是一部非典型思想史的著作，由此勾連出對「思想史」本身的探究，進而思考汪暉何以從此領域開闢中國論述。本文因此從一個根本性的問題「什麼是思想史」談起，試圖釐清晚清以來「思想史」、「哲學史」與「學術史」之脈絡，透過「思想史」屬性的廓清，有助於理解汪暉以「思想史」書寫《興起》之意圖。[[abstract]]Wang Hui（1959-）names Chinese Marxism as “Neo Jīnɡ Xué”. Not only does it inherit Confucian Classics, but it is also the “superstructure” in Modern China. With the combination of Marxism and China’s history, there comes a new term—Chinese Marxism, which intends to create Chinese modernity. How exactly does Wang Hui regard Chinese Marxism as Neo Jing Xué, which inherits study of Confucian Classics? And, is it for the reason of introspection or reconstruction in Chinese modernity, by paving the way from study of Confucian Classics to Neo Jing Xué? This thesis mainly focuses on Wang Hui’s book—China From Empire to Nation-State, which mainly discusses “Chinese Modernity” and “Chinese Identity” through the study of Confucian Classics. From the change of Confucian Classics and knowledge-based genealogy in the late Qing Dynasty, all the way back to the “Internal Transformation” of Confucian Classics,Wang Hui believes that China has the ability to evolve itself into Modernity. Through dialectical method, he dissects the connection between Traditional China and Modern China, finally, he proves the rise of Chinese Marxism. Wang Hui uses the concept “Intellectual History” to present Modern China, for he thinks that this concept is surely the key element to Chinese evolution. From the standpoint of Intellectual History, however, the book, China From Empire to Nation-State, is atypical, comparing to other intellectual-history books. Given that, we have to understand what exactly is “Intellectual History”, and how does Wang Hui pave the way to Modern China via this concept. Hence, this thesis starts from a fundamental question: What is Intellectual History? In order to figure it out, we have to specify “Intellectual History”, “Philosophy of History”, and “Academic History”, which appeared in the late Qing Dynasty. With the clear concept of those three terms, it will surely help us understand Wang Hui’s purpose of writing the book, China From Empire to Nation-State.[[note]]碩