內容簡介
《思想史5：明清思想史專號》收錄5篇論著，其中4篇（王昌偉、劉勇、張藝曦、Ying Zhang）探究自明至清的思想史轉變脈絡。Harry T. Dickson的論著則聚焦於1815年以來兩百年間，英國思想界對於法國大革命的反思之變遷。
本期論壇以《新青年》為主題，收錄金觀濤、王德威等4篇演說。
目次
【論著】
王昌偉 王心敬續《關學編》與康乾之際關中理學傳統的建構：兼論清代學術的區域化進程
劉 勇 晚明理學「止修」學派之宗旨與師承
張藝曦 明代陽明畫像的流傳及其作用──兼及清代的發展
Ying Zhang Confucian Principles and Representations of a Scandal: Writing about Zheng Man in the Seventeenth and Eighteenth Centuries
Harry T. Dickinson Later Reflections on the Revolution in France: Changing British Interpretations from 1815 to the Present
【論壇】
金觀濤、劉青峰、邱偉雲 〈《新青年》的數位人文研究〉
David Der-wei Wang Talks at “New Reflections on New Youth: Liberalism and Radicalism in Modern China”
Yoshizawa Seiichio Political Ideals of New Youth: Chen Duxiu and Republicanism
Jeu Jenq Yuann Scientific Life View: Personal or Human
內文選摘（節錄）
王昌偉
王心敬續《關學編》與康乾之際關中理學傳統的建構：兼論清代學術的區域化進程
過去學者談到明清兩代學術的時候，一般傾向於把經世之學與考據學的興起視 知識界對理學的否定，並認 到盛清時期，理學基本上已失去了生命力，其地位也已被考據學所取代。這個自晚清以來就佔主導地位的觀點，致使學術界在過去一百年來對清代理學的重視不夠。這樣的情況近年來情況已有所改變，尤其是不少從區域文化入手的研究，為我們展示了清代理學在地方上的生命力。
本文也是一次從區域入手，探討社會文化和理學義理之間的互動的嘗試。以往大多數以諸如「閩學」、「關學」、「徽學」、「湖湘學派」等等為題的研究，都把地域性的理學學派視為一不證自明的界定範疇，重點則放在分析學派成員的學術和思想。不過，這一類的研究傾向于比較草率把來自同一地區的思想家都視為同一固定“學派”的成員，而忽略所謂的“學派”，其實是一經過各種思想與學術競爭的場域。而且，在這樣的討論框架之下，地域除了提供一個便於研究者勾勒理學家的社會網絡的範圍之外，并沒有其他更為實質的意義，該地域的社會文化也因此變得可有可無，讀者一般也難以從中理解理學家的義理內涵與他們所處的特定社會文化環境之間的關係。
有鑑於此，本文將通過對生活於康熙、乾隆之際的關中理學家王心敬（1656- 1738）對關學學統的重新建構，論證王心敬所處的社會環境，以及他個人對如何才算是正學的理解，如何具體影響他對關學的塑造。本文因此會採取思想史的進路，從思想家的時代、所處的地域環境、面對的思想文化傳統，以及其義理之學的 涵入手，一窺他重構一個地方學派的歷史與思想動因。
劉勇
晚明理學「止修」學派之宗旨與師承
本文以晚明理學家李材開創的「止修」學派為中心，探討理學脈絡中學說「宗旨」在師徒之間的傳承問題。「宗旨」是高度概括的理學概念， 是代表某種理學學說和學派的核心觀念。通過觀察「宗旨」在師徒之間的傳承情形，有助於理解理學的師徒倫理與學說傳承的關係、師門學說傳遞與追求自得之學的內在緊張。在具體討論中，本文首先從宋明理學的道統觀念與學說授受方式角度，以具體實例探討理學師徒關係的重要性與複雜性；然後簡述「止修」學派的創立者李材的學說傳播方式；最後著重以李材門人徐即登和涂宗濬為例，從謹守師傳與嘗試修訂師門宗旨兩個方面， 詳細檢討「止修」宗旨在師徒傳承過程中所遭遇的接受、修訂與排拒情形。
張藝曦
明代陽明畫像的流傳及其作用──兼及清代的發展
本文主要處理兩個主題，一是陽明畫像在明代的流行，以及士人對這些畫像的評論，一是人們拜畫像的行為， 以及拜畫像所反映的一些現象。由於士人收藏某畫像於齋中，個人或其小群體對畫像予以題詠，或在日常生活間敬祀崇拜，這類個人性的行為常富含特殊意義，所以本文以這類在私人空間中的畫像為主展開討論。時間斷限則集中在心學流行的明中晚期至這清初的這段時間。由於清中期曾有理學的復興，而與畫像對越或崇敬的現象也隨之而興，所以最後一節略及入清以後士人如何看待陽明畫像，以及清中葉的一些變化。
Harry T. Dickinson
“Later Reflections on the Revolution in France: Changing British Interpretations from 1815 to the Present”
The French Revolution, which began in 1789, had a profound effect on Britain, dividing the British elite and even ordinary people into those excited by and sympathetic to French principles and those opposed to and alarmed by these principles. The most intellectually profound and politically influential conservative critique of French principles was Edmund Burke’s Reflections on the Revolution in France, written as early as 1790. Many scholars have examined British views of the French revolution from its origins to the defeat of Napoleon in 1815. This article breaks new ground by attempting an overview of British reflections on the French Revolution from 1815 to 2015. It explores three aspects of these later reflections: the major changes in the historiography of the Revolution produced by British scholars from 1815 to the present; the cultural responses to the Revolution produced by British poets, novelists, playwrights and film makers; and the impact on British political opinions of the Revolution forged by political parties and organizations on the left, right and center of politics.
Ying Zhang
“Confucian Principles and Representations of a Scandal: Writing about Zheng Man in the Seventeenth and Eighteenth Centuries”
The arrest and execution of the official Zheng Man for ethical violations was a peculiar event in late Ming politics. Modern scholarship often studies it as a personal tragedy symptomatic of government dysfunction. But this paper investigates the case and its representations in a broader, more complicated context. The paper first analyzes some Donglin figures’ defense of Zheng in the Chongzhen court. Then it delves into how the case was documented in a few representative early Qing accounts and compares their moral-political messages. Lastly, through a close examination of the roles played by certain Qing literati in disseminating negative images of Zheng Man, it considers the relationship between political identification and the historiography of the Donglin, exposing the complicated ways in which political historical sources were produced. They reflect the diversity and disparities among literati understandings of Confucian moral-political principles and how those principles should be applied in political, social, and intellectual life.
《思想史5：明清思想史專號》收錄5篇論著，其中4篇（王昌偉、劉勇、張藝曦、Ying Zhang）探究自明至清的思想史轉變脈絡。Harry T. Dickson的論著則聚焦於1815年以來兩百年間，英國思想界對於法國大革命的反思之變遷。
本期論壇以《新青年》為主題，收錄金觀濤、王德威等4篇演說。
目次
【論著】
王昌偉 王心敬續《關學編》與康乾之際關中理學傳統的建構：兼論清代學術的區域化進程
劉 勇 晚明理學「止修」學派之宗旨與師承
張藝曦 明代陽明畫像的流傳及其作用──兼及清代的發展
Ying Zhang Confucian Principles and Representations of a Scandal: Writing about Zheng Man in the Seventeenth and Eighteenth Centuries
Harry T. Dickinson Later Reflections on the Revolution in France: Changing British Interpretations from 1815 to the Present
【論壇】
金觀濤、劉青峰、邱偉雲 〈《新青年》的數位人文研究〉
David Der-wei Wang Talks at “New Reflections on New Youth: Liberalism and Radicalism in Modern China”
Yoshizawa Seiichio Political Ideals of New Youth: Chen Duxiu and Republicanism
Jeu Jenq Yuann Scientific Life View: Personal or Human
內文選摘（節錄）
王昌偉
王心敬續《關學編》與康乾之際關中理學傳統的建構：兼論清代學術的區域化進程
過去學者談到明清兩代學術的時候，一般傾向於把經世之學與考據學的興起視 知識界對理學的否定，並認 到盛清時期，理學基本上已失去了生命力，其地位也已被考據學所取代。這個自晚清以來就佔主導地位的觀點，致使學術界在過去一百年來對清代理學的重視不夠。這樣的情況近年來情況已有所改變，尤其是不少從區域文化入手的研究，為我們展示了清代理學在地方上的生命力。
本文也是一次從區域入手，探討社會文化和理學義理之間的互動的嘗試。以往大多數以諸如「閩學」、「關學」、「徽學」、「湖湘學派」等等為題的研究，都把地域性的理學學派視為一不證自明的界定範疇，重點則放在分析學派成員的學術和思想。不過，這一類的研究傾向于比較草率把來自同一地區的思想家都視為同一固定“學派”的成員，而忽略所謂的“學派”，其實是一經過各種思想與學術競爭的場域。而且，在這樣的討論框架之下，地域除了提供一個便於研究者勾勒理學家的社會網絡的範圍之外，并沒有其他更為實質的意義，該地域的社會文化也因此變得可有可無，讀者一般也難以從中理解理學家的義理內涵與他們所處的特定社會文化環境之間的關係。
有鑑於此，本文將通過對生活於康熙、乾隆之際的關中理學家王心敬（1656- 1738）對關學學統的重新建構，論證王心敬所處的社會環境，以及他個人對如何才算是正學的理解，如何具體影響他對關學的塑造。本文因此會採取思想史的進路，從思想家的時代、所處的地域環境、面對的思想文化傳統，以及其義理之學的 涵入手，一窺他重構一個地方學派的歷史與思想動因。
劉勇
晚明理學「止修」學派之宗旨與師承
本文以晚明理學家李材開創的「止修」學派為中心，探討理學脈絡中學說「宗旨」在師徒之間的傳承問題。「宗旨」是高度概括的理學概念， 是代表某種理學學說和學派的核心觀念。通過觀察「宗旨」在師徒之間的傳承情形，有助於理解理學的師徒倫理與學說傳承的關係、師門學說傳遞與追求自得之學的內在緊張。在具體討論中，本文首先從宋明理學的道統觀念與學說授受方式角度，以具體實例探討理學師徒關係的重要性與複雜性；然後簡述「止修」學派的創立者李材的學說傳播方式；最後著重以李材門人徐即登和涂宗濬為例，從謹守師傳與嘗試修訂師門宗旨兩個方面， 詳細檢討「止修」宗旨在師徒傳承過程中所遭遇的接受、修訂與排拒情形。
張藝曦
明代陽明畫像的流傳及其作用──兼及清代的發展
本文主要處理兩個主題，一是陽明畫像在明代的流行，以及士人對這些畫像的評論，一是人們拜畫像的行為， 以及拜畫像所反映的一些現象。由於士人收藏某畫像於齋中，個人或其小群體對畫像予以題詠，或在日常生活間敬祀崇拜，這類個人性的行為常富含特殊意義，所以本文以這類在私人空間中的畫像為主展開討論。時間斷限則集中在心學流行的明中晚期至這清初的這段時間。由於清中期曾有理學的復興，而與畫像對越或崇敬的現象也隨之而興，所以最後一節略及入清以後士人如何看待陽明畫像，以及清中葉的一些變化。
Harry T. Dickinson
“Later Reflections on the Revolution in France: Changing British Interpretations from 1815 to the Present”
The French Revolution, which began in 1789, had a profound effect on Britain, dividing the British elite and even ordinary people into those excited by and sympathetic to French principles and those opposed to and alarmed by these principles. The most intellectually profound and politically influential conservative critique of French principles was Edmund Burke’s Reflections on the Revolution in France, written as early as 1790. Many scholars have examined British views of the French revolution from its origins to the defeat of Napoleon in 1815. This article breaks new ground by attempting an overview of British reflections on the French Revolution from 1815 to 2015. It explores three aspects of these later reflections: the major changes in the historiography of the Revolution produced by British scholars from 1815 to the present; the cultural responses to the Revolution produced by British poets, novelists, playwrights and film makers; and the impact on British political opinions of the Revolution forged by political parties and organizations on the left, right and center of politics.
Ying Zhang
“Confucian Principles and Representations of a Scandal: Writing about Zheng Man in the Seventeenth and Eighteenth Centuries”
The arrest and execution of the official Zheng Man for ethical violations was a peculiar event in late Ming politics. Modern scholarship often studies it as a personal tragedy symptomatic of government dysfunction. But this paper investigates the case and its representations in a broader, more complicated context. The paper first analyzes some Donglin figures’ defense of Zheng in the Chongzhen court. Then it delves into how the case was documented in a few representative early Qing accounts and compares their moral-political messages. Lastly, through a close examination of the roles played by certain Qing literati in disseminating negative images of Zheng Man, it considers the relationship between political identification and the historiography of the Donglin, exposing the complicated ways in which political historical sources were produced. They reflect the diversity and disparities among literati understandings of Confucian moral-political principles and how those principles should be applied in political, social, and intellectual life.