CAJ | 학술논문

韩愈所排“道统”与朱熹所排“道统”，上半截相同，均是尧传舜，舜传禹，禹传汤，汤传文武周公，文武周公传孔子，孔子传孟轲。差别只在下半截：韩愈以为是孟轲传韩愈；朱熹则以为是孟轲传周、程，周、程传朱熹。韩愈之“道统”偏于以“德”排序，朱熹之“道统”偏于以“理”排序。曾国藩之“道统”则着力于“宇宙背景”与“大人视野”，试图超越“德”与“理”，而另行构筑中华文明之“道统”。这个“道统”不仅是儒家的，更是涵盖儒、释、道各家的。曾国藩以为“道统”是“不可以一方体论”的，最好是分科而言“道统”。这就可纠韩愈“道统”之偏与朱熹“道统”之偏。梁启超等设立“人生大义”之坐标，让我们看到作为“个人”的曾国藩之一面；章太炎等设立“民族(汉族)大义”之坐标，让我们看到作为“族人”的曾国藩之一面；萧一山、冯友兰等设立“文化大义”之坐标，让我们看到作为“文人”的曾国藩之一面；著者设立“观念大义”之坐标，又让我们看到作为“哲人”的曾国藩之一面。曾国藩分科而言“道统”、捍卫“宇宙背景”与“大人视野”的“返本开新”、“继往开来”之方案，于当今文化建设，具有重要参考价值。
한유소배“도통”여주희소배“도통”，상반절상동，균시요전순，순전우，우전탕，탕전문무주공，문무주공전공자，공자전맹가。차별지재하반절：한유이위시맹가전한유；주희칙이위시맹가전주、정，주、정전주희。한유지“도통”편우이“덕”배서，주희지“도통”편우이“리”배서。증국번지“도통”칙착력우“우주배경”여“대인시야”，시도초월“덕”여“리”，이령행구축중화문명지“도통”。저개“도통”불부시유가적，경시함개유、석、도각가적。증국번이위“도통”시“불가이일방체론”적，최호시분과이언“도통”。저취가규한유“도통”지편여주희“도통”지편。량계초등설립“인생대의”지좌표，양아문간도작위“개인”적증국번지일면；장태염등설립“민족(한족)대의”지좌표，양아문간도작위“족인”적증국번지일면；소일산、풍우란등설립“문화대의”지좌표，양아문간도작위“문인”적증국번지일면；저자설립“관념대의”지좌표，우양아문간도작위“철인”적증국번지일면。증국번분과이언“도통”、한위“우주배경”여“대인시야”적“반본개신”、“계왕개래”지방안，우당금문화건설，구유중요삼고개치。
The first half of the development path of Han Yu’s Confucian orthodoxy is the same as Zhu Xi’s, which is developed from Yao to Shun, to Yu, to Tang, to Zhou Gong, to Confucius, to Mencius, while The second half is different, which the development path of Han Yu’s Confucian orthodoxy is from Mencius to Han Yu and Zhu Xi’s is from Mencius to Zhou Dunyi and Cheng Yi, to Zhu Xi. Han Yu ordered his Confucian orthodoxy by virtue while Zhu Xi by idea. With an attempt to go beyond virtue and idea and to build the other Confucian orthodoxy of the Chinese civilization, Zeng Guofan attached importance to Cosmos and Great Men. Therefore, Zeng Guofan’s Confucian orthodoxy covers Confucianism, Buddhism and Taoism. For correcting the bias of Han Yu’s Confucian orthodoxy and Zhu Xi’s, Zeng Guofan pointed out that the Confucian orthodoxy can’t be discussed in very general terms and should be discussed by different categories. Liang Qichao’s viewpoint of life can let’s look at the facet of Zeng Guofan as an individual;Zhang Taiyan’s viewpoint of race shows the side of Zeng Guofan as race member;Xiao Yishan and Feng Youlan’s viewpoint of culture sheds light upon the face of Zeng Guofan as a literati;the author of this paper regards Zeng Guofan as a sage from the viewpoint of idea. In a word, it’s entirely a matter of preference. There are a thousand Zeng Guofan in a thousand people’s eyes. The multi-faceted Zeng Guofan is probably true one.