NEW APPROACHES TO THE STUDY OF CHINESE INTELLECTUAL HISTORY

麦克德莫特博士的研究集中在对儒家的友谊美德在明朝统治的最后世纪的重要性的基本重新评估。友谊具有重大的政治意义，因为它被16世纪和17世纪早期的一些重要的新儒家思想家，如何辛隐、顾宪辰等，认为是最重要的人际关系，因此可能为批评帝国统治的专制现实提供道德基础。这一批评为黄宗羲和顾炎武在下一代对明朝帝国统治的著名全面攻击奠定了基础。这篇文章也显示了儒家传统中的另一套政治价值观，强调自愿结社的重要性，甚至强调人际关系中的平等。本文在分析唐代公私概念时，仅限于探讨唐代中国人自己讨论公私概念时最常用的术语。在这样做的时候，它提出了以下问题：中世纪中国人认为公共和私人之间的关系是什么，应该在他们的政治制度？他们是否承认一个合法的私人领域，那么它涉及哪些经验领域，他们为保护它做了哪些努力？鉴于唐代作家显然比早期或晚期的儒家更关注公共生活，他们是否设想了一种非官方的真实的生活，在这种生活中，政治和社会问题被独立地、批判地讨论？最后，唐朝是否比后来更渴望个人自由，从而更渴望社会和心理上的私人空间？

The study of Dr.McDermott focuses on basic re-evaluation of the importance of the Confucian virtue of friendship during the last century of Ming rules. Friendship aquired great political significance when it was judged by some major sixteenth and early seventeenth century Neo-Confucian thinkers, such as Ho Hsin-yin, Ku Hsien-ch'en etc. to be the most important human relationship and thus might provide a moral basis for criticizing the despotic realities of imperial rule. This critique served as the foundation for the famous full-scale attack on Ming imperial rule by Huan Tsung-hsi and Ku Yen-wu in the next generation. It also showed how another set of political values, stressing the importance of voluntary association and even equality in human relations, lay within the Confucian tradition.Prof.McMullen's article is as follows. In analyzing the concepts of Public and Private in the T'ang dynasty this essay limits itself to exploring the terminology that T'ang dynasty Chinese themselves most frequently used to discuss these concepts. In doing so it asks the following questions : What did medieval Chinese believe the relationship between public and private was and should be in their political system? Did they recognize a legitimate private sphere and it so what areas of experience did it concern and what efforts did they make to protect it? Given their apparently greater concern with public life than earlier or later Confucians did T'ang writers conceive of a non-offcial real in which political and social issues were independently and critically discussed? Finally was there a greater desire of freedom for the individual and thus of social and psychological private space in the T'ang than later on?