摘要：曹元弼是近代重要的經學家，在家族教育、吳地學術、南菁書院、張之洞幕府等共同影響之下，系統接受了乾嘉漢學的訓練，又受到當時漢宋兼采和經世致用思想的影響，逐漸形成了以通經致用爲歸旨、以漢學考據爲基礎的漢宋兼采觀。辛亥後，曹元弼在遺民身份的自我認同之下，延續辛亥以前的思想學術，更加強了通經致用的學術傾向。在反思清亡教訓和辛亥後戰亂的社會現實中，以顧炎武爲法，試圖通過箋釋群經，正經以正學術人心，以求得人類相生、相養、相保之道。這種認識，一方面使曹元弼超越了“忠”清的“政治遺民”身份而以延續傳統學術文化自任，另一方面在正經以正學術人心的過程中，使其晚年所撰諸經箋釋具有集成性和總結性的特點。
《尚書》是曹元弼晚年學術研究的重心，《古文尚書鄭氏注箋釋》既是其絕筆之作，也是在“經正庶民興”的認識下撰寫的一部具有集成性和總結性的《尚書》學著作。出於正學術人心的目的，曹元弼通過對《尚書》學史的梳理和總結，在閻若璩、惠棟等辨僞的基礎上，以江聲、王鳴盛、段玉裁、孫星衍四家爲主，兼采陳壽祺、陳喬樅、皮錫瑞、陳澧等各家《書》學，可謂囊括了清代《尚書》學最精華的成果。同時，曹元弼爲了箋釋《尚書》能確得經義之正，因此以考據學的方法對鄭玄本《尚書》經字、《尚書》異文、《泰誓》真僞和佚文、鄭玄注等進行了系統的輯考，使得其《尚書》研究在繼承清儒成績的基礎上後出轉精。此外，曹元弼還對清儒《尚書》學代表如江聲、孫星衍、焦循等各家著作進行補正辯駁，這既使其《箋釋》在各家基礎上取得不少突破，又呈現出衛道保守的色彩。不同於乾嘉學者的《尚書》學研究，曹元弼在通經致用的觀念之下，認爲考據只是通經的路徑，考據之後更有經義在，如《尚書箋釋·條例》所言“治《書》之要有二：一，精考訓詁；一，詳繹辭意”。因此，曹元弼《尚書》研究於考據之外還比較重視闡發《尚書》的思想義理。曹元弼從天地生生之道和人類愛敬之性出發，重構三綱五倫，並以此爲理論依據對《尚書》民本思想、“革命”概念進行系統闡釋，以回應晚清以來的民權思潮和革命思潮。這雖然是對乾嘉漢學傳統下《尚書》學研究的重要突破，但也是曹元弼思想上保守性的集中體現。
整體而言，曹元弼《尚書》學研究對前代學者多有突破，《古文尚書鄭氏注箋釋》可謂是傳統經學研究範式下的後出轉精之作，但是曹元弼的遺民身份和思想上的保守性在很大程度上限制了其《尚書》研究成就的進一步提高，未能推動傳統經學的現代轉型。
关键词：曹元弼 《尚書》學 《古文尚書鄭氏注箋釋》 清遺民 民本思想 倫理原則
Abstract：Cao Yuanbi was an eminent and important Classical scholar of the late Qing period and early Republican period of China. He had received training in Classics from the school of Qianjia and was heavily influenced by the thoughts of integration of Han learning and Song learning(漢宋兼采) and practical statesmanship (經世致用). Apart from his school training, his studies in Classics were shaped by his family education and his personal experience as an advisor to Zhang Zhidong, who was an important and powerful minister at the Qing court. After the Xinhai Revolution, Cao Yuanbi maintainedhisexegetical tradition inheriting the legacy of the Qianjia school of the Qing as he identified himself as a Qing loyal and remnant, moreover, he strengthened his ideas about the importance of Classical studies in social and political affairs. The early 20thcentury has witnessed a drastic change of Chinese society. The collapse of the Qing dynasty and the Xihai Revolution was the culmination of such change. Cao Yuanbi considered himself adefender of traditional culture and values rather than a pure Qing loyal who was more concerned about political identity. Cao Yuanbi’s emphasis on Classical studies and the accompanying traditional values was the characteristic of his studies.
Shangshustudies is Cao Yuanbi’s main research focus for his late years.Guwen Shangshu Zheng Shi zhu qianshiwas his last work, which was also the culmination of his Classical studies. This work was written in the light of establishing the Classics to help people thrive (經正庶民興). Jiang Sheng, Wang Mingsheng, Duan Yucai, Sun Xingyan werefoureminent scholars in that area. Their works were considered the finest of the Qing dynasty partly because their meticulous research on different schools of thoughts of their earlier generations. By summarizing and criticizing earlier scholarships such as those of Chen Shouqi and Pi Xirui, Cao Yuanbi produced his work. This work showed the legitimacy of his interpretation. Meanwhile, Cao Yuanbi incorporated Zheng Xuan’s work into his own research and presented a thoroughly-collated version ofShangshu. In addition, Cao Yuanbi also referred to works by Confucian scholars of the Qing dynasty such as Jiang Sheng, Sun Xingyan and Jiao Xun, which on one hand made his collation a solid work, on the other hand shows certain level of conservativeness.
Differing toShangshuStudies by earlier scholars of the Qianjia school, Cao Yuanbi argued that philological methods were only means to an end and the philological interpretation were of more importance in the Classical studies. In hisShangshu jianzhihe stated that there were two principles in Classical studies: being skilled in philology and being elaborative in philosophy. Therefore, Cao Yuanbi emphasizes the philological interpretations in his Classical studies. He attempted to reconstruct the Three Principles and Five Relationships (三綱五倫)based on the idea of the principle of Heaven and Earth (天地生生之道)and the humanity of love and respect (人類愛敬之性)fromShangshu. Cao Yuanbi had responded to the thoughts of civil rights and revolutionary movements that were once popular in the early Republican period by systematic interpretation of the concept of people-orientation(民本)fromShangshu.Though this type of reinterpretation was a breakthrough ofShangshustudies in terms of diverting from the mainstream interpretation by the Qianjia shool, it still reflected certain level conservativeness in Cao Yuanbi’s thoughts.
My thesis argues thatthough Cao Yuabi’sGuwen Shangshu Zheng Shi zhu qianshican be seen as an excellent work of Classical studies, his work is still limited in the frame of traditional Classical studies. In other words,compared with his earlier generation, Cao Yuanbi’s studies onShangshuare considered ground-breaking research on many levels, butCao Yuanbi’s self-identification as a Qing remnant and its accompanying conservativeness to a greater extent limited his level of achievements, due to which that he failed to lead and transform the school of Classical studies into a modern life.
Key Words: Cao Yuanbi Shangshustudies Guwen Shangshu Zheng Shi zhu qianshi Qing dynasty remnants people-oriented values ethnics
导师：孙钦善教授
