中国社会科学出版社计划出版“中国哲学社会科学学科发展报告”，这对传承我国学术史研究的历史传统，繁荣发展哲学社会科学具有重要的意义。

一

“中国哲学社会科学学科发展报告”（以下简称“报告”）是近几年中国社会科学出版社吸取了我国哲学社会科学界专家学者的建议，经过广泛深入的学术咨询和学术研讨，才确定的重要出版项目。

“报告”涉及历史学、考古学、文学、哲学、美学、宗教学、逻辑学、法学、教育学、民族学、经济学、国际政治学、国际关系学、敦煌学、语言学、简帛学等不同的学科和研究领域，内容丰富，能够比较全面地反映当代中国哲学社会科学领域的研究状况。“报告”执笔者均为国内知名的学科带头人，在相关领域有长期深入的研究，这支作者队伍是“报告”质量的重要保证，也折射出中国社会科学出版社对这套“报告”立项的重视。

“报告”包括三部分内容：一、当代中国学术史；二、年度综述；三、前沿报告。最近出版的是当代中国学术史的部分成果，展示了新中国特别是改革开放以来哲学社会科学相关领域建设与发展的状况，是对该时期相关学科发展历程与收获的检阅与巡礼，反映了中国哲学社会科学各个学科进步的内在动力和创造，实际上是一部规模恢弘的中国哲学社会科学学科发展史，必将为中国哲学社会科学的学科发展奠定良好基础，有力促进其繁荣与发展。

二

在我国，学术史撰写具有悠久的历史传统和鲜明的特色。“学术”一词，先秦典籍已有（如《礼记》等），有时被简称为“学”，如“世之显学，儒墨也”（《韩非子·显学》）、“论学取友”（《礼记·学记》）等。“学术”概念的内涵，历来学者们多有探讨。在中国学术史上，人们对“学术”的理解和界定是多元的，很难用一种固定的含义来把握，但是又具有相对稳定和明晰的意义。“学术”自然含有“学”与“术”两方面的内容，用今天话说既有理论意义，又有实践作用；“学”与“术”在中国传统学术观念中是不可分割的，所以被《庄子·天下》称作“道术”。梁启超、钱穆先生各自都撰有学术史著作，其“学术”比较接近班固《汉书·艺文志》的某些内容，相当于今天我们所说的“观念文化”，涵盖哲学、经学、史学等的思想观点、理论体系和研究方法。梁启超曾在《学与术》一文中，根据体用原则对“学”与“术”的关系作了发挥，认为“学者术之体，术者学之用。二者如辅车相依而不可离。学而不足以应用于术者，无益之学也；术而不以科学上之真理为基础者，欺世误人之术也”（《饮冰室文集》之二十五下），就具有近现代学术的基本风貌和精神，体现了学术史的时代性。

先秦时期的《庄子·天下》、《荀子·非十二子》（当然，也有学者根据《韩诗外传》所引，认为是《非十子》，如章学诚等）、《尸子·广泽》、《吕氏春秋·不二》、《韩非子·显学》等都是我国古代学术史的经典作品。

《庄子》称“道未始有封”（《齐物论》）、“道术无乎不在”（《天下篇》）、“无所不在”（《知北游》），都在强调道具有普遍性和无限性，并且寓于万物中，不能瞬息离开万物。《天下篇》还简明扼要地勾勒了先秦学术史的演变脉络，即“神巫之学”、“史官之学”到“百家之学”的过程，“天下多得一察焉以自好”、“道术将为天下裂”正反映了春秋战国时期学术分化、发展与演进的史实，即由“官师合一之道”、“官守学业”到“私门著述”（章学诚《校雠通义·原道》）的变化历程。这些论述都具有深邃的学术视野，有助于后人研究先秦时期的学术史。还有，《荀子·非十二子》集中论述了先秦它嚣魏牟、陈仲史、墨翟宋钘、慎到田骈、惠施邓析、子思孟轲共十二子的学术内容与弊端，表彰仲尼子弓、舜禹之道，主张“上则法舜禹之制，下则法仲尼子弓之义，以务息十二子之说，如是则天下之害除，仁人之事毕，圣王之迹著矣”。《吕氏春秋·不二》指出“老聃贵柔，孔子贵仁，墨翟贵廉（疑应为‘兼’），关尹贵清，子列子贵虚，陈骈贵齐，阳生贵己，孙膑贵势，王廖贵先，兒良贵后”的学术差异，希望能够从不同的学术见解中找出其相同点。《韩非子·显学》比较详细地描述了儒墨两派显学的发展状况，保留了“儒分为八，墨离为三”的儒墨学派演变的资料，为后人研究指出了方向。不过，韩非重点批评的是“愚诬之学”，认为“无参验而必之者，愚也；弗能必而据之者，诬也”，强调“参验”的重要性。

从先秦学术史资料中可以看出，“和”是有差别（矛盾）的统一性，而“同”则是无差别的统一性。孔子明确地指出，他自己主张“和”而反对“同”。在以孔子为代表的儒家思想的影响下，中国古代学术史要求从不同的学术思想派别中找到它们的统一性，这个目标促使中国古代学术思想既重视研究事物的相异面，又要找到它们之间的统一性，这是中国古代学术史能够持续发展的方法论和认识论的理论依据。

《史记·太史公自序》载司马谈《论六家要旨》，从《易大传》“天下一致而百虑，同归而殊途”开端，分述阴阳、儒、墨、名、法、道德六家学术要旨，认为它们都有共同的目标，只不过出发点不同，理论的深浅有别。在分类上，以各家各派的派别名称取代具体的代表人物，是学术史发展的必然趋势，评论褒贬有度，反映了当时学术发展的趋势。西汉末刘歆《七略》，也是重要的学术史作品，后被吸收进《汉书·艺文志》中。《汉书·艺文志》历来受到学者们的重视，曾被清代学者章学诚称为“学术之宗，明道之要”（《校雠通义·汉志六艺》）。《七略》、《汉书·艺文志》最重学术源流，对后世学术史影响很大。我国古代正史中的《艺文志》（或《经籍志》）、《儒林传》等包含了丰富的学术史内容，成为学术史研究的重要资料。

从宋代开始，出现了以学派为主的学术史典籍，如南宋朱熹《伊洛渊源录》（这是学案体学术史的开创之作），明代周汝登《圣学宗传》，明末清初孙奇逢《理学宗传》等，均具备以学派为主勾勒学术思想演变的雏形。《伊洛渊源录》收录周敦颐、二程、邵雍、张载及程门高足的传记与时人评价，贯穿着洛学学派的学术思想，邵、张仅被视为洛学的羽翼，这一点未必准确。《圣学宗传》欲会通儒释，后被黄宗羲等批评。《理学宗传》虽网罗学派较多，但以程朱、陆王为主贯穿学术史。可见在学术史上真正会通各个学派并不是一件轻而易举的工作。

清朝初年，黄宗羲《明儒学案》和黄宗羲、全祖望等《宋元学案》则是学案体学术史的集大成者。《明儒学案》是一部系统的成熟的学案体学术思想史著作，侧重分析各家学术观点，“为之分源别派，使其宗旨历然”（《明儒学案·序》），体例上以“有所授受者分为各案，其特起者，后之学者，不甚著者，总列诸儒之案”（《明儒学案·发凡》），按照人物学术思想异同划分学派归属，处理学案分合。《宋元学案》出于多人之手，经历曲折，但卷帙浩大，资料丰富，注重人物之间的师承关系，并将其作为认定学派的主要依据。这种注重学术宗旨、学派传承的研究方法，对清代江藩《国朝汉学师承记》、《国朝宋学渊源录》等都多有影响。

在我国近代，有些学者自己撰述学术史著作，其中有些成为传世之作，如梁启超《中国近三百年学术史》、《清代学术概论》，钱穆《中国近三百年学术史》等。他们所阐述的“学术”，包含对中国传统思想文化的理解，也包括关于现实政治思想的评价等，具有综合性的特色。20世纪末、21世纪初，我国学人力图恢复这个传统，在新的起点上进行关于中国学术史著作的撰述。

今天我们看到以“学术史”命名的著作已有若干种，有的偏重于中国文明起源的研究；有的着重典章制度源流演变的探讨；还有的侧重历史文献和出土文献的考察。这些毫无疑问都属于“学术”范畴，从不同的角度和学科去研究具体学科的演变，总结学术经验与教训，为学科学术的未来发展提供借鉴，无疑是一件有意义的事情。

三

我国历史上的学术史传统源远流长，它是中华文化的智慧结晶和文化宝藏。无论是序跋体、传记体、目录体、笔记体、学案体、章节体、学术编年体等，中国学术史的优秀传统大体上可以归纳为：

1.重视文献资料考订，坚持“明道之要”的学术原则。学术史著作重视文献资料考订，将学术史建立在可靠的资料基础上，这是学术史研究的基础。前贤在梳理学术史时，除强调实事求是，斟酌取舍，重视无征不信外，还主张“学”与“术”的结合，既重视文献资料的整理爬梳，又重视文化意义与学术精神的彰显弘扬。这就是学术史著作有关于“明道之要”（《校雠通义·原道》、《校雠通义·补校汉艺文志》）的原因。《明儒学案》主张学术史研究要努力反映各种学术体现“道”的宏大与无所不包，“学术之不同，正以见道体之无尽”，并以大海与江河等关系为例：“夫道犹海也，江、淮、河、汉以至泾、渭蹄涔，莫不昼夜曲折以趋之，其各自为水者，至于海而为一水矣”（《明儒学案·序》）。江淮河汉虽各有曲折，但都同归于海；学术虽有学派的不同，但都是道的体现。

2.注重学术变迁的源流和发展脉络考察。“辨章学术，考竟源流”（《校雠通义·焦竑误校汉志》）一直是学术史的传统。如在《庄子·天下》、《荀子·非十二子》以及《史记》史传作品的影响下，探讨学术流变的传承变化，成为学术史的重要内容和特色，《七略》、《汉志》重学术源流后成为学术史著作的通例。

3.重视对于学术史中不同学派特色的研究，揭示它们在中国学术史上的独特贡献。在对学派学术特色把握的基础上，重视研究不同学派间思想的差异与融合，则是学术繁荣和发展的生命。战国时期诸子百家之学的争辩交融，汉唐宋元时期儒、道、佛三教的发展与融合，明清时期中学与西学的会通，均深藏着相反而相成的学术精神。清初，黄宗羲、全祖望撰《宋元学案》，以理学家为主干，但并不排斥其他学派的学者，如永嘉学派的陈亮、叶适，王安石新学，苏氏蜀学，强调不同学派的交流影响，相反相成，正如黄宗羲主张的：“有一偏之见，有相反之论，学者于其不同处，正宜着眼理会，所谓一本而万殊也。以水济水，岂是学问!”（《明儒学案·发凡》）

4.继往开来，重视学术创新与进步。中国古代学术著作，在梳理学术流变的过程中，侧重学术的继往开来，袭故弥新，“以复古为解放”（《清代学术概论》）。不夺人之美，不隐人之善，否则，将被视为“大不德”（《清代学术概论》）。《四库全书总目》在一定程度上吸收了当时的研究成果，订正某些缺失，提要穷本溯源、辨别考证，展现了学术史的发展脉络和成果。正是这种订正增补，反复斟酌，使学术史长河滔滔不息，绵延两千多年而不绝，即使在民族遭遇重创的危机关头，中华文化中卓著的学术精神依然能够鼓励世人勇挑重担，成为民族发展的脊梁，正因为如此，学术兴替往往被视作民族精神生死存亡的大事。

5.学术史带有明显的整体性、综合性、学术性，力求将学术思想、政治、经济、文化思想等熔于一炉，避免支离破碎。《庄子·天下》说：“后世之学者，不幸不见天地之纯，古人之大体，道术将为天下裂。”《天下篇》的作者看到关于天地的整体学术被分裂为各个不同的部分，“譬如耳目鼻口，皆有所明，不能相通”，这很有见地。古代因为还没有现代意义的学科观念，传统的经史子集提供了更多融通交流的机会和可能，使传统的学术史研究能够注重整体性、综合性、学术性，并具有浓郁的民族文化的特色，又有很强的时代性。

四

中国古代学术史是我们宝贵的思想文化财富，在新时代如何吸收其优长，从更加开阔的学术视野出发，不仅看到思想史上学派间的差异，更加着力研究“差异”是如何转化为“融合”、“会通”的。如果我们能够在这方面进行细致的梳理研究，找出“融合”的关节点，以及“会通”与“创新”的关系，也许这是克服学术史研究中某些概念化、公式化的有效途径，使学术史研究更加具体、实在，逐步接近于学术史的原貌。

中国古代学术史重综合、完整与学术的特征在今天仍然具有时代意义。虽然现在的哲学社会科学主要是分门别类的研究，当然这是学科分化与发展的标志，但是由此而带来的学科分离与隔绝，则是学者们需要关注的问题。学科间的会通，是学科发展特别是交叉学科、跨学科、新兴学科产生和发展的关键。在西方，自文艺复兴以后，人文社会科学的发展，得益于经济学、社会学、地理学、人类学、心理学、人口学、语言学等学科的交流和相互借鉴，而且与自然科学的发展紧密相关，这个经验值得借鉴。

我国哲学社会科学的发展，需要学科间的交融（交叉融合），为此，可首先从不同学科的学术史研究着手，任何一门学科的学术史必然与其他学科有关，因此，对于学术史的研究，无疑为哲学社会科学各门学科之间的交叉与融合奠定了基础。可喜的是，当代中国学人已成功撰写了不少学术史著作，为我国哲学社会科学理论创新体系的建设提供研究成果。

“中国哲学社会科学学科发展报告”的出版，肯定会为我国哲学社会科学的繁荣和发展作出新的贡献。

2010年7月16日

China Social Sciences Press plans to publish the "Report on the Development of Chinese Philosophy and Social Sciences", which is of great significance for inheriting the historical tradition of academic history research in China and prospering and developing philosophy and social sciences. I. The "Report on the Development of Chinese Philosophy and Social Sciences" (hereinafter referred to as the "Report") is an important publishing project determined by China Social Sciences Press in recent years after extensive and in-depth academic consultation and academic discussion, drawing on the suggestions of experts and scholars in China's philosophy and social sciences. The "Report" involves different disciplines and fields such as history, archaeology, literature, philosophy, aesthetics, religious studies, logic, law, education, ethnology, economics, international politics, international relations, Dunhuang studies, linguistics, and simple studies. The authors of the "report" are all well-known discipline leaders in China, with long-term and in-depth research in related fields, and this team of authors is an important guarantee for the quality of the "report", and also reflects the importance that China Social Sciences Press attaches to this set of "report" projects. The "Report" consists of three parts: first, the academic history of contemporary China; 2. Annual Overview; 3. Frontier report. The recently published is a part of the achievements of contemporary Chinese academic history, showing the construction and development of philosophy and social sciences related fields in New China, especially since the reform and opening up, is a review and tour of the development process and harvest of related disciplines in this period, reflects the internal driving force and creation of the progress of various disciplines of Chinese philosophy and social sciences, is actually a large-scale history of the development of Chinese philosophy and social sciences, which will surely lay a good foundation for the development of Chinese philosophy and social sciences and effectively promote its prosperity and development. Second, in China, academic history writing has a long historical tradition and distinctive characteristics. The word "academic" already existed in pre-Qin texts (such as the Book of Rites, etc.), and is sometimes referred to as "Xue", such as "Shizhi Xianxue, Ru Moye" ("Han Feizi Xianxue"), "On Learning to Gain Friends" ("Liji Xueji"), etc. The connotation of the concept of "academic" has always been discussed by scholars. In the history of Chinese academia, people's understanding and definition of "academic" is diverse, and it is difficult to grasp with a fixed meaning, but it has a relatively stable and clear meaning. "Academic" naturally contains both "learning" and "art", which in today's words has both theoretical significance and practical effect; "Learning" and "art" are inseparable in traditional Chinese academic concepts, so they are called "Taoism" by Zhuangzi Tianxia. Mr. Liang Qichao and Mr. Qian Mu have each written academic historical works, and their "academic" is relatively close to some of the contents of Bangu's Hanshu Yiwenzhi, which is equivalent to what we call "conceptual culture" today, covering the ideological views, theoretical systems and research methods of philosophy, classics, and history. Liang Qichao once played the relationship between "learning" and "art" according to the principle of physical use, believing that "the body of scholar's art is the use of magic." The two are inseparable like auxiliary vehicles. What is not enough to apply to the magician, the learning is not beneficial; Those who do not base themselves on scientific truth, deceive the world and mislead others" (Ice Room Anthology, No. 25), which has the basic style and spirit of modern scholarship and embodies the epochal nature of academic history. In the pre-Qin period, "Zhuangzi Tianxia", "Xunzi Fei Twelve Sons" (of course, some scholars believe that they are "Non Ten Sons" according to the "Han Shi Gaiden", such as Zhang Xuecheng, etc.), "Corpse Guangze", "Lü's Spring and Autumn Buer", "Han Feizi Xianxue" and so on are all classic works of ancient academic history in China. "Zhuangzi" claims that "the Tao has not yet begun to be sealed" ("The Theory of Qi Things"), "Taoism is omnipresent" ("Tianxia"), and "omnipresent" ("Journey to the Zhibei"), all of which emphasize that the Tao is universal and infinite, and dwells in all things, and cannot leave all things instantly. "Tianxia" also concisely outlines the evolution of pre-Qin academic history, that is, the process of "the study of gods and witches", "the study of historical officials" to "the study of a hundred schools", "the world has to observe for its own good", "Taoism will split the world" reflects the historical facts of academic differentiation, development and evolution in the Spring and Autumn and Warring States periods, that is, the course of change from "the way of integration of officials and teachers", "official study" to "private writings" (Zhang Xuecheng's "School Tongyi Original Dao"). These expositions have a profound academic vision and are helpful for future generations to study the academic history of the pre-Qin period. In addition, "Xunzi Fei Twelve Sons" concentrates on the academic content and drawbacks of the twelve sons of the pre-Qin dynasty, Wei Mu, Chen Zhongshi, Mo Zhai, Song Zhao, Shen to Tian Biao, Huishi Deng Xie, and Zisi Mengke, commending the way of Zhongnizi bow and Shunyu, and advocating that "the upper rule is the system of law Shunyu, the lower rule is the righteousness of Zhongnizi's bow, and the saying of the twelve sons is to rest the twelve sons, if so, the harm of the world will be eliminated, the benevolent deeds will be completed, and the deeds of the holy king will be accomplished." "Lü's Spring and Autumn Buji" points out the academic differences of "Lao Dang Guirou, Confucius Guiren, Mo Zhai Guilian (suspected to be 'concurrent'), Guan Yin Guiqing, Zi Liezi Guiqi, Chen Qiqi, Yangsheng Guiji, Sun Bin Guishi, Wang Liao Guixian, and Er Liangguihou", hoping to find similarities from different academic insights. "Han Feizi Xianxue" describes in detail the development of the two schools of Confucianism and Moxi, and retains the data on the evolution of the Confucian-Mo school of "Confucianism is divided into eight, and ink is separated into three", which points out the direction for future research. However, Han Fei focused on criticizing the "science of foolishness", believing that "those who have no reference and must do it are foolish; Those who can rely on it, falsely accuse it", emphasizing the importance of "examination". It can be seen from the academic historical data of the pre-Qin dynasty that "he" is the unity with difference (contradiction), while "same" is the unity without difference. Confucius made it clear that he himself advocated "harmony" and opposed "sameness." Under the influence of Confucianism represented by Confucius, ancient Chinese academic history requires finding their unity from different schools of academic thought, and this goal prompts ancient Chinese academic thought to pay attention to both the study of the different sides of things and the unity between them, which is the theoretical basis for the continuous development of methodology and epistemology in ancient Chinese academic history. The "Shiji Tai Shi Gong Zi Order" contains Sima on "On the Essentials of the Six Schools", starting from the "Yi Da Biography" "the world is consistent and hesitant, and the same return is different", and describes the six academic gists of yin and yang, Confucianism, ink, fame, law, and morality, believing that they all have common goals, but the starting point is different, and the depth of the theory is different. In terms of classification, replacing specific representative figures with the names of factions of various schools is an inevitable trend in the development of academic history, and the reviews are moderately praised, reflecting the trend of academic development at that time. Liu Xin's "Seven Sketches" at the end of the Western Han Dynasty is also an important academic historical work, which was later absorbed into the "Hanshu Art Wenzhi". The Book of Han and Art and Literature has always been valued by scholars, and was once called "the sect of scholarship and the essence of the clear way" by the Qing dynasty scholar Zhang Xuecheng ("School Yong Tongyi Hejaz Six Arts"). "Seven Sketches" and "Hanshu Art and Literature" are the most academic streams, and have a great influence on the academic history of later generations. The "Art and Literature History" (or "Jingzhi") and "Ru Lin Biography" in the ancient history of China contain rich academic history content and have become important materials for academic history research. Since the Song Dynasty, academic history classics based on schools have appeared, such as Zhu Xi's "Yiluo Origin Record" (which is the pioneering work of academic history) of the Southern Song Dynasty, Zhou Rudeng's "Legend of Shengxue Zong" in the Ming Dynasty, and Sun Qifeng's "Legend of Lixue" in the late Ming and early Qing dynasties, all of which have the prototype of outlining the evolution of academic thought based on schools. "Yiluo Origin Record" includes the biographies and evaluations of Zhou Dunyi, Er Cheng, Shao Yong, Zhang Zai and Chengmen Gaozu, which runs through the academic thought of the Luoxue school, and Shao and Zhang are only regarded as the wings of Luoxue, which may not be accurate. The "Legend of Shengxue" wanted to be interpreted by Confucianism, and was later criticized by Huang Zongxi and others. Although there are many schools of thought in the "Legend of Science and Learning", it mainly runs through academic history with Cheng Zhu and King Lu. It can be seen that in the history of academia, it is not an easy task to truly understand all schools. In the early years of the Qing Dynasty, Huang Zongxi's "Ming Confucian Study Case" and Huang Zongxi's "Song and Yuan Study Case" and Quan Zuwang were the masterpieces of the academic history of the study case. "The Case of Ming Confucianism" is a systematic and mature academic and intellectual history work, focusing on the analysis of various academic views, "dividing the origins and factions for it, so that its purpose is always the same" ("The Case of Ming Confucianism, Preface"), and the style is based on "those who have been taught are divided into cases, and those who have been given are divided into cases, and those who are special, later scholars, and those who are not very authors, are always listed in the cases of Confucianism" ("Ming Confucianism Case Fa Fan"), dividing the school affiliation according to the similarities and differences in the academic thought of the characters, and handling the division of academic cases. "The Case of Song Yuan Xue" is written by many people and has experienced twists and turns, but the volume is large and rich in information, focusing on the relationship between teachers and inheritance between characters, and using it as the main basis for identifying the school. This kind of research method that pays attention to academic purposes and school inheritance has had a lot of influence on Jiang Fan's "Inheritance of Chinese Scholars in the National Dynasty" and "Records of the Origin of Song Studies in the National Dynasty" in the Qing Dynasty. In modern China, some scholars have written their own academic history works, some of which have become heirloom works, such as Liang Qichao's "Academic History of China in the Past Three Hundred Years", "Introduction to Academic History of the Qing Dynasty", Qian Mu's "Academic History of China in the Past Three Hundred Years", etc. The "academic" expounded by them includes the understanding of traditional Chinese thought and culture, as well as the evaluation of realpolitik thought, and has comprehensive characteristics. At the end of the 20th century and the beginning of the 21st century, Chinese scholars tried to restore this tradition and write about Chinese academic history from a new starting point. Today we see several works named "academic history", some of which focus on the study of the origin of Chinese civilization; Some focus on the discussion of the evolution of the canonical system; Others focus on the investigation of historical documents and excavated documents. These undoubtedly belong to the category of "academic", and it is undoubtedly a meaningful thing to study the evolution of specific disciplines from different perspectives and disciplines, summarize academic experience and lessons, and provide reference for the future development of discipline academia. Third, the academic history tradition in China's history has a long history, which is the wisdom crystallization and cultural treasure of Chinese culture. Whether it is a prologue, a biography, a table of contents, a note, a case, a chapter, an academic chronicle, etc., the excellent traditions of Chinese academic history can be roughly summarized as: 1. Attach importance to the examination of documents and materials, and adhere to the academic principle of "the essence of the clear way". Academic history works attach importance to the examination of documentary materials, and base academic history on reliable materials, which is the basis for academic history research. When combing academic history, in addition to emphasizing seeking truth from facts, making choices and attaching importance to unsolicited and untrustworthy, Qianxian also advocated the combination of "learning" and "art", not only attaching importance to the sorting and combing of literature, but also attaching importance to the manifestation and promotion of cultural significance and academic spirit. This is the reason why academic historical works have about the "essence of the clear way" ("School Yong Tongyi Original Dao", "School Yong Tongyi Supplementary School Chinese Art Literature"). The "Case of Ming Confucianism" advocates that the study of academic history should strive to reflect the grandeur and all-encompassing embodiment of the "Tao" in various academic manifestations, and that "the difference between scholarship is precisely based on the infinity of the Taoist body", and takes the relationship between the sea and the river as an example: "The Fu Dao is also the sea, and the river, Huai, He, Han, and even Jing, Wei Hoof, and Shu are all twists and turns, each of which is water, and the sea is one water" ("Ming Confucianism Case, Preface"). Although the Jianghuai River Han has its own twists and turns, they all belong to the sea; Although there are different schools of academia, they are all the embodiment of the Tao. 2. Pay attention to the source and development context of academic changes. "Discerning the Academic Chapter, Examining the Origin" ("School Yong Tongyi Jiao Lang Mistaken Hejaz") has always been a tradition of academic history. For example, under the influence of the historical works of "Zhuangzi Tianxia", "Xunzi Fei Twelve" and "Shiji", discussing the inheritance and changes of academic flow has become an important content and feature of academic history, and "Seven Sketches" and "Hejaz" have become common examples of academic history works after refocusing on academic origins. 3. Attach importance to the study of the characteristics of different schools in academic history, and reveal their unique contributions to Chinese academic history. On the basis of grasping the academic characteristics of schools, attaching importance to the study of the differences and integration of ideas between different schools is the life of academic prosperity and development. The debate and integration of the learning of hundreds of schools in the Warring States period, the development and integration of Confucianism, Taoism and Buddhism in the Han, Tang, Song and Yuan periods, and the meeting of middle schools and Western studies in the Ming and Qing dynasties all conceal the academic spirit of opposite. At the beginning of the Qing Dynasty, Huang Zongxi and Quan Zuwang wrote the "Case of Song and Yuan Studies", with physicists as the main trunk, but did not exclude scholars of other schools, such as Chen Liang and Ye Shi of the Yongjia School, Wang Anshi Xinxue, and Su's Shu School, emphasizing the exchange influence of different schools, contrary to each other, as Huang Zongxi advocated: "There is a partial view, there is a contrary theory, scholars are different from it, it is appropriate to pay attention to it, the so-called one and ten thousand differences." Helping water with water is not learning!" ("Ming Confucianism Case Fa Fan") 4. Carry on the past and forge ahead, attach importance to academic innovation and progress. In the process of sorting out the academic changes, ancient Chinese academic works focus on the continuation of the past and opening up the future, "taking retro as liberation" ("Introduction to Qing Dynasty Scholarship"). Do not rob people of beauty, do not hide people's goodness, otherwise, it will be regarded as "great immorality" ("Introduction to Qing Dynasty Scholarship"). To a certain extent, the Siku Encyclopedia absorbs the research results of the time, corrects some deficiencies, summarizes the origins, identifies and researches, and shows the development context and achievements of academic history. It is precisely this kind of revision and addition, repeated deliberation, that makes the long river of academic history continue endlessly, stretching for more than 2,000 years, even at the critical juncture when the nation has suffered heavy losses, the outstanding academic spirit in Chinese culture can still encourage the people of the world to bravely shoulder heavy burdens and become the backbone of national development. 5. Academic history has an obvious holistic, comprehensive and academic nature, and strives to fuse academic thought, politics, economy, cultural thought, etc. into one furnace to avoid fragmentation. "Zhuangzi Tianxia" said: "Scholars of later generations unfortunately do not see the purity of heaven and earth, the general body of the ancients, and Taoism will be divided under the world." The author of "Tianxia" sees that the whole scholarship about heaven and earth is divided into different parts, "such as ears, eyes, noses, and mouths, all of which are clear and cannot be connected", which is very insightful. In ancient times, because there was no modern disciplinary concept, the traditional subset of economic history provided more opportunities and possibilities for integration and exchange, so that traditional academic history research can pay attention to holistic, comprehensive and academic, and has strong national cultural characteristics, but also has a strong sense of the times. Fourth, the ancient Chinese academic history is our precious ideological and cultural wealth, how to absorb its advantages in the new era, starting from a broader academic vision, not only to see the differences between schools of intellectual history, but also to study how "differences" are transformed into "integration" and "communication". If we can carry out careful combing and research in this regard, find out the joint points of "integration", and the relationship between "communication" and "innovation", perhaps this is an effective way to overcome some conceptualization and formulas in academic history research, make academic history research more specific and realistic, and gradually approach the original appearance of academic history. The comprehensive, complete and academic characteristics of ancient Chinese academic history are still of epochal significance today. Although the current philosophy and social sciences are mainly classified research, of course, this is a sign of the differentiation and development of disciplines, but the separation and isolation of disciplines brought about by this is a problem that scholars need to pay attention to. Interdisciplinary communication is the key to the development of disciplines, especially the emergence and development of interdisciplinary, interdisciplinary and emerging disciplines. In the West, since the Renaissance, the development of humanities and social sciences has benefited from the exchange and mutual learning of economics, sociology, geography, anthropology, psychology, demography, linguistics and other disciplines, and is closely related to the development of natural sciences. The development of philosophy and social sciences in China requires the integration (cross-integration) between disciplines, for this reason, you can first start from the academic history research of different disciplines, the academic history of any discipline must be related to other disciplines, therefore, the study of academic history undoubtedly laid the foundation for the intersection and integration between various disciplines of philosophy and social sciences. Fortunately, contemporary Chinese scholars have successfully written many academic historical works, providing research results for the construction of China's philosophy and social science theoretical innovation system. The publication of the "Report on the Development of Philosophy and Social Sciences in China" will certainly make new contributions to the prosperity and development of philosophy and social sciences in China. July 16, 2010（AI翻译）