原標題：古典學視域下(xia)的(de)桐城派

　　方苞《古文約選》書影 資料(liao)圖(tu)片

　　“傳(chuan)統(tong)”的(de)(de)(de)(de)(de)(de)(de)(de)含(han)義，眾說紛紜。錢穆(mu)先生(sheng)在(zai)《中(zhong)國文(wen)化精神(shen)》中(zhong)有(you)一(yi)(yi)生(sheng)動(dong)解(jie)(jie)說：“傳(chuan)統(tong)必有(you)‘持續’，如手上拿(na)一(yi)(yi)東西沒有(you)掉(diao)，繼(ji)續拿(na)在(zai)手，是(shi)(shi)(shi)持也是(shi)(shi)(shi)續。”這一(yi)(yi)說法(fa)(fa)將(jiang)“傳(chuan)統(tong)”中(zhong)人的(de)(de)(de)(de)(de)(de)(de)(de)能動(dong)性(xing)和(he)責(ze)任感激(ji)活，重(zhong)現“文(wen)武(wu)之(zhi)(zhi)道，未墜(zhui)于(yu)(yu)地，在(zai)人”（《論語·子(zi)張(zhang)》）。對(dui)于(yu)(yu)延續二百余年、支流余裔蔓延天下的(de)(de)(de)(de)(de)(de)(de)(de)桐(tong)城(cheng)(cheng)派(pai)(pai)而(er)(er)言(yan)(yan)，能持拿(na)在(zai)手、使之(zhi)(zhi)未墜(zhui)于(yu)(yu)地是(shi)(shi)(shi)何物？最簡要的(de)(de)(de)(de)(de)(de)(de)(de)回(hui)答是(shi)(shi)(shi)書(shu)(shu)。桐(tong)城(cheng)(cheng)人的(de)(de)(de)(de)(de)(de)(de)(de)“不(bu)(bu)(bu)丟”之(zhi)(zhi)書(shu)(shu)，不(bu)(bu)(bu)是(shi)(shi)(shi)一(yi)(yi)般的(de)(de)(de)(de)(de)(de)(de)(de)應試(shi)或通俗(su)之(zhi)(zhi)書(shu)(shu)，而(er)(er)是(shi)(shi)(shi)古(gu)書(shu)(shu)中(zhong)的(de)(de)(de)(de)(de)(de)(de)(de)經(jing)典(dian)(dian)(dian)；同(tong)時(shi)，桐(tong)城(cheng)(cheng)派(pai)(pai)閱讀(du)經(jing)典(dian)(dian)(dian)也不(bu)(bu)(bu)是(shi)(shi)(shi)一(yi)(yi)般意義上的(de)(de)(de)(de)(de)(de)(de)(de)泛泛而(er)(er)讀(du)，而(er)(er)是(shi)(shi)(shi)自有(you)一(yi)(yi)套“經(jing)典(dian)(dian)(dian)學(xue)習(xi)技(ji)(ji)藝(yi)(yi)(yi)(yi)”，這套技(ji)(ji)藝(yi)(yi)(yi)(yi)兼具(ju)技(ji)(ji)術性(xing)和(he)社(she)會(hui)性(xing)，在(zai)學(xue)習(xi)實踐中(zhong)能為(wei)(wei)讀(du)書(shu)(shu)人提供切實的(de)(de)(de)(de)(de)(de)(de)(de)步驟與工具(ju)，能促進關于(yu)(yu)經(jing)典(dian)(dian)(dian)的(de)(de)(de)(de)(de)(de)(de)(de)記(ji)憶、體認與共享(xiang)。大(da)致而(er)(er)言(yan)(yan)，桐(tong)城(cheng)(cheng)派(pai)(pai)這套經(jing)典(dian)(dian)(dian)學(xue)習(xi)技(ji)(ji)藝(yi)(yi)(yi)(yi)包括(kuo)經(jing)典(dian)(dian)(dian)主次的(de)(de)(de)(de)(de)(de)(de)(de)安排(pai)、文(wen)學(xue)思想的(de)(de)(de)(de)(de)(de)(de)(de)提煉、選本的(de)(de)(de)(de)(de)(de)(de)(de)編輯與更新、讀(du)書(shu)(shu)次第的(de)(de)(de)(de)(de)(de)(de)(de)設計、批點(dian)的(de)(de)(de)(de)(de)(de)(de)(de)傳(chuan)抄與過錄、誦讀(du)之(zhi)(zhi)法(fa)(fa)的(de)(de)(de)(de)(de)(de)(de)(de)講求等。細(xi)究(jiu)(jiu)桐(tong)城(cheng)(cheng)派(pai)(pai)的(de)(de)(de)(de)(de)(de)(de)(de)重(zhong)要主張(zhang)和(he)做法(fa)(fa)，皆有(you)深淺不(bu)(bu)(bu)等的(de)(de)(de)(de)(de)(de)(de)(de)來源和(he)遠近(jin)不(bu)(bu)(bu)同(tong)的(de)(de)(de)(de)(de)(de)(de)(de)傳(chuan)統(tong)。桐(tong)城(cheng)(cheng)派(pai)(pai)的(de)(de)(de)(de)(de)(de)(de)(de)卓越之(zhi)(zhi)處，是(shi)(shi)(shi)在(zai)實踐中(zhong)逐漸將(jiang)關于(yu)(yu)經(jing)典(dian)(dian)(dian)學(xue)習(xi)的(de)(de)(de)(de)(de)(de)(de)(de)點(dian)滴心得匯聚融合成(cheng)較為(wei)(wei)具(ju)體的(de)(de)(de)(de)(de)(de)(de)(de)理論與方(fang)(fang)法(fa)(fa)，并轉(zhuan)化或“拆解(jie)(jie)”為(wei)(wei)一(yi)(yi)套可以上手的(de)(de)(de)(de)(de)(de)(de)(de)技(ji)(ji)藝(yi)(yi)(yi)(yi)，所(suo)以響應者、受(shou)益者眾多。西方(fang)(fang)古(gu)典(dian)(dian)(dian)學(xue)研究(jiu)(jiu)重(zhong)視古(gu)典(dian)(dian)(dian)被接受(shou)的(de)(de)(de)(de)(de)(de)(de)(de)歷史(shi)，也探討“在(zai)研究(jiu)(jiu)和(he)解(jie)(jie)讀(du)這些方(fang)(fang)面時(shi)所(suo)使用的(de)(de)(de)(de)(de)(de)(de)(de)不(bu)(bu)(bu)同(tong)方(fang)(fang)法(fa)(fa)”（內維里·莫利(li)《古(gu)典(dian)(dian)(dian)學(xue)為(wei)(wei)什么(me)重(zhong)要》）。桐(tong)城(cheng)(cheng)派(pai)(pai)在(zai)發展的(de)(de)(de)(de)(de)(de)(de)(de)過程中(zhong)，其“經(jing)典(dian)(dian)(dian)學(xue)習(xi)技(ji)(ji)藝(yi)(yi)(yi)(yi)”也應值得關注。桐(tong)城(cheng)(cheng)派(pai)(pai)能演(yan)變成(cheng)中(zhong)國文(wen)學(xue)史(shi)上成(cheng)員最多、延續時(shi)間最長(chang)的(de)(de)(de)(de)(de)(de)(de)(de)文(wen)學(xue)流派(pai)(pai)，在(zai)桐(tong)城(cheng)(cheng)派(pai)(pai)作家的(de)(de)(de)(de)(de)(de)(de)(de)弘道精神(shen)、人才(cai)輩(bei)出(chu)之(zhi)(zhi)外，該流派(pai)(pai)的(de)(de)(de)(de)(de)(de)(de)(de)“經(jing)典(dian)(dian)(dian)學(xue)習(xi)技(ji)(ji)藝(yi)(yi)(yi)(yi)”有(you)助(zhu)推和(he)塑造之(zhi)(zhi)功。

　　文(wen)(wen)(wen)學流(liu)(liu)派(pai)(pai)的(de)(de)(de)(de)形成要(yao)有諸多(duo)要(yao)素的(de)(de)(de)(de)促合，按照《中(zhong)國(guo)大百科全書(shu)》“中(zhong)國(guo)文(wen)(wen)(wen)學”分冊提(ti)供的(de)(de)(de)(de)解釋，“思想傾向(xiang)、藝術主張、審(shen)美(mei)觀(guan)點”必不(bu)(bu)(bu)可缺，這類內(nei)容(rong)其實就是流(liu)(liu)派(pai)(pai)的(de)(de)(de)(de)文(wen)(wen)(wen)學主張。桐城(cheng)派(pai)(pai)最重要(yao)的(de)(de)(de)(de)文(wen)(wen)(wen)學主張的(de)(de)(de)(de)出現，頗(po)具意味。江小角將(jiang)桐城(cheng)派(pai)(pai)的(de)(de)(de)(de)發(fa)展劃分為四個時期(qi)，方(fang)以(yi)智、錢澄之(zhi)(zhi)被(bei)(bei)視為“桐城(cheng)派(pai)(pai)的(de)(de)(de)(de)先(xian)聲(sheng)(sheng)”，而戴名世(shi)、方(fang)苞、劉大櫆被(bei)(bei)列為“初(chu)創時期(qi)”的(de)(de)(de)(de)代表人物。方(fang)、錢甚至包括(kuo)戴名世(shi)關于(yu)文(wen)(wen)(wen)章雖各有論說，然(ran)(ran)很(hen)有可能是特色不(bu)(bu)(bu)鮮明(ming)，被(bei)(bei)眾(zhong)聲(sheng)(sheng)遮(zhe)掩，遠不(bu)(bu)(bu)及方(fang)苞能樹立鮮明(ming)旗幟，既(ji)編出《古(gu)(gu)文(wen)(wen)(wen)約選(xuan)》標舉清真雅正古(gu)(gu)文(wen)(wen)(wen)的(de)(de)(de)(de)范本，又提(ti)出簡明(ming)扼要(yao)的(de)(de)(de)(de)“義(yi)法(fa)(fa)”主張：“古(gu)(gu)文(wen)(wen)(wen)所從來遠矣，六(liu)經、《語》、《孟》，其根(gen)源也。得(de)其枝流(liu)(liu)而義(yi)法(fa)(fa)最精者，莫如《左傳》《史記(ji)》，然(ran)(ran)各自成書(shu)，具有首(shou)尾，不(bu)(bu)(bu)可以(yi)分剟。”（《古(gu)(gu)文(wen)(wen)(wen)約選(xuan)序列》）方(fang)苞“義(yi)法(fa)(fa)”之(zhi)(zhi)說，在他(ta)的(de)(de)(de)(de)《又書(shu)貨(huo)殖(zhi)傳后》等文(wen)(wen)(wen)中(zhong)數次強調，又有《左傳義(yi)法(fa)(fa)舉要(yao)》專門講求。戴名世(shi)抱振興(xing)古(gu)(gu)文(wen)(wen)(wen)之(zhi)(zhi)志，亦有論說，“古(gu)(gu)文(wen)(wen)(wen)之(zhi)(zhi)法(fa)(fa)，則根(gen)柢乎圣人之(zhi)(zhi)六(liu)經，而取裁于(yu)左、莊(zhuang)、馬、班諸書(shu)”，似(si)離桐城(cheng)派(pai)(pai)開山宗師僅一(yi)步之(zhi)(zhi)遙。方(fang)、戴比照而言，除(chu)聲(sheng)(sheng)名、官(guan)位懸殊外，很(hen)可能是戴氏缺少(shao)一(yi)種經典提(ti)煉(lian)方(fang)法(fa)(fa)與傳播手段，即(ji)提(ti)出近似(si)口號的(de)(de)(de)(de)主張與編輯文(wen)(wen)(wen)章選(xuan)本。

　　此后影響(xiang)更大的(de)姚(yao)(yao)(yao)(yao)鼐，在《古(gu)文(wen)辭類纂》之(zhi)外(wai)，兼(jian)取“義理、考據(ju)(ju)、文(wen)章”，又從《易(yi)》《詩(shi)(shi)》《書(shu)(shu)(shu)》《論(lun)語》中總結出(chu)文(wen)章有(you)(you)(you)陽(yang)剛、陰(yin)柔之(zhi)說。姚(yao)(yao)(yao)(yao)鼐的(de)選(xuan)本策略及兩(liang)種(zhong)論(lun)點后被曾(ceng)(ceng)(ceng)(ceng)(ceng)國(guo)藩(fan)(fan)全(quan)面繼(ji)承(cheng)發展。“曾(ceng)(ceng)(ceng)(ceng)(ceng)國(guo)藩(fan)(fan)善為(wei)文(wen)而極(ji)尊(zun)‘桐(tong)城(cheng)’，嘗為(wei)《圣(sheng)(sheng)哲(zhe)畫(hua)像贊》，至躋(ji)姚(yao)(yao)(yao)(yao)鼐與周公、孔(kong)子并列(lie)。國(guo)藩(fan)(fan)功業既(ji)焜(kun)耀(yao)一(yi)世，‘桐(tong)城(cheng)’亦緣(yuan)以增(zeng)重。”（《清代學(xue)術概論(lun)》）曾(ceng)(ceng)(ceng)(ceng)(ceng)國(guo)藩(fan)(fan)對桐(tong)城(cheng)派的(de)推動巨大，纂《經(jing)(jing)(jing)史(shi)百家(jia)雜鈔(chao)(chao)》《古(gu)文(wen)四象》，有(you)(you)(you)意輔助或更新姚(yao)(yao)(yao)(yao)氏(shi)選(xuan)本；曾(ceng)(ceng)(ceng)(ceng)(ceng)氏(shi)別出(chu)心裁(cai)制(zhi)作(zuo)“圣(sheng)(sheng)賢(xian)系列(lie)”，推尊(zun)圣(sheng)(sheng)賢(xian)先儒三十(shi)余人(ren)(ren)，姚(yao)(yao)(yao)(yao)鼐名列(lie)其(qi)中。曾(ceng)(ceng)(ceng)(ceng)(ceng)氏(shi)還有(you)(you)(you)更精細的(de)實(shi)踐，咸豐元年七(qi)月，他在日記(ji)中提出(chu)義理、詞章、經(jing)(jing)(jing)濟、考據(ju)(ju)之(zhi)學(xue)，并與孔(kong)門(men)四科比(bi)照，以顯(xian)示取法(fa)乎(hu)上；作(zuo)為(wei)配套資源，曾(ceng)(ceng)(ceng)(ceng)(ceng)氏(shi)還列(lie)出(chu)“基(ji)本書(shu)(shu)(shu)籍”：四子書(shu)(shu)(shu)、《近思(si)錄》（義理），《經(jing)(jing)(jing)史(shi)百家(jia)雜鈔(chao)(chao)》《十(shi)八家(jia)詩(shi)(shi)鈔(chao)(chao)》（詞章），會(hui)典(dian)、《皇朝經(jing)(jing)(jing)世文(wen)編》（經(jing)(jing)(jing)濟），《易(yi)經(jing)(jing)(jing)》《詩(shi)(shi)經(jing)(jing)(jing)》《史(shi)記(ji)》《漢書(shu)(shu)(shu)》（考據(ju)(ju)），宣(xuan)稱凡(fan)讀(du)(du)他書(shu)(shu)(shu)，“皆(jie)附于此十(shi)書(shu)(shu)(shu)”，“如(ru)木(mu)有(you)(you)(you)根(gen)，而枝葉附之(zhi)”。有(you)(you)(you)此十(shi)書(shu)(shu)(shu)及三十(shi)多位圣(sheng)(sheng)哲(zhe)，古(gu)代圣(sheng)(sheng)賢(xian)及經(jing)(jing)(jing)典(dian)殿(dian)堂已有(you)(you)(you)格局氣象。對于讀(du)(du)書(shu)(shu)(shu)人(ren)(ren)而言，曾(ceng)(ceng)(ceng)(ceng)(ceng)氏(shi)提出(chu)了(le)明晰的(de)“必讀(du)(du)書(shu)(shu)(shu)目”和圣(sheng)(sheng)賢(xian)、大家(jia)名錄，使學(xue)習(xi)(xi)有(you)(you)(you)所依(yi)循。曾(ceng)(ceng)(ceng)(ceng)(ceng)氏(shi)這些主(zhu)張，他本人(ren)(ren)積(ji)極(ji)實(shi)踐，自咸豐六年起督促兒子曾(ceng)(ceng)(ceng)(ceng)(ceng)紀澤(ze)循序(xu)漸(jian)進讀(du)(du)系列(lie)經(jing)(jing)(jing)典(dian)，并指示閱讀(du)(du)之(zhi)法(fa)。如(ru)此看來，曾(ceng)(ceng)(ceng)(ceng)(ceng)國(guo)藩(fan)(fan)本人(ren)(ren)以及包括(kuo)姚(yao)(yao)(yao)(yao)鼐在內的(de)眾多桐(tong)城(cheng)派學(xue)者，以研(yan)習(xi)(xi)經(jing)(jing)(jing)典(dian)作(zuo)為(wei)“有(you)(you)(you)本之(zhi)學(xue)”，并由己及人(ren)(ren)，由內及外(wai)，通過書(shu)(shu)(shu)院講學(xue)、私塾傳授等方(fang)式將入門(men)途徑、研(yan)習(xi)(xi)方(fang)法(fa)、學(xue)說主(zhu)張不斷傳承(cheng)。

　　桐(tong)(tong)城派(pai)(pai)在發展過程中(zhong)，逐漸形成頗具特色的(de)傳(chuan)承方法，如(ru)以(yi)《古(gu)文(wen)(wen)(wen)辭類纂》為(wei)中(zhong)心的(de)古(gu)文(wen)(wen)(wen)選(xuan)(xuan)本(ben)(ben)系列(lie)，影(ying)響深廣。桐(tong)(tong)城派(pai)(pai)的(de)選(xuan)(xuan)本(ben)(ben)技藝多有學者討論，其中(zhong)有一點值得(de)注(zhu)意(yi)，就是選(xuan)(xuan)本(ben)(ben)系列(lie)中(zhong)有核心選(xuan)(xuan)本(ben)(ben)，然(ran)這并(bing)不限制(zhi)后出諸多選(xuan)(xuan)本(ben)(ben)的(de)問(wen)世，在核心選(xuan)(xuan)本(ben)(ben)周邊(bian)還產生不少選(xuan)(xuan)本(ben)(ben)，這些周邊(bian)選(xuan)(xuan)本(ben)(ben)或(huo)接續，或(huo)簡化，皆根據(ju)編選(xuan)(xuan)者的(de)研習心得(de)和(he)社會應用需(xu)要(yao)不斷調整，如(ru)方宗誠精選(xuan)(xuan)唐(tang)宋八家文(wen)(wen)(wen)為(wei)《古(gu)文(wen)(wen)(wen)簡要(yao)》，以(yi)便初學，又有設想：“取周、程、張、朱(zhu)以(yi)來(lai)大儒之(zhi)文(wen)(wen)(wen)十余篇，可以(yi)上(shang)配六經者，列(lie)為(wei)一書，曰(yue)《斯文(wen)(wen)(wen)正脈》。”（《古(gu)文(wen)(wen)(wen)簡要(yao)敘》）方氏之(zhi)舉，反映出桐(tong)(tong)城派(pai)(pai)所選(xuan)(xuan)之(zhi)文(wen)(wen)(wen)中(zhong)心穩固、周邊(bian)靈活的(de)趨(qu)向，這也保證了古(gu)文(wen)(wen)(wen)流派(pai)(pai)的(de)活力。

　　如果說(shuo)桐(tong)(tong)城派(pai)(pai)的(de)(de)(de)選本(ben)主要是(shi)向外傳播，那么批(pi)(pi)注(zhu)(zhu)經(jing)(jing)(jing)(jing)典(dian)(dian)以(yi)及過(guo)錄諸家(jia)(jia)批(pi)(pi)注(zhu)(zhu)則(ze)是(shi)面(mian)向自身(shen)的(de)(de)(de)日(ri)(ri)(ri)(ri)常修煉，是(shi)為(wei)己之(zhi)學。以(yi)劉(liu)聲木《桐(tong)(tong)城文學撰述考》統(tong)計，方(fang)苞51種(zhong)(zhong)(zhong)(zhong)著述中(zhong)有(you)(you)(you)批(pi)(pi)注(zhu)(zhu)13種(zhong)(zhong)(zhong)(zhong)，劉(liu)大(da)櫆30種(zhong)(zhong)(zhong)(zhong)中(zhong)有(you)(you)(you)15種(zhong)(zhong)(zhong)(zhong)，姚范(fan)16種(zhong)(zhong)(zhong)(zhong)中(zhong)有(you)(you)(you)11種(zhong)(zhong)(zhong)(zhong)，姚鼐45種(zhong)(zhong)(zhong)(zhong)中(zhong)有(you)(you)(you)17種(zhong)(zhong)(zhong)(zhong)，而晚(wan)近(jin)的(de)(de)(de)吳(wu)汝綸123種(zhong)(zhong)(zhong)(zhong)有(you)(you)(you)98種(zhong)(zhong)(zhong)(zhong)。姚永概于(yu)光(guang)(guang)緒(xu)十(shi)(shi)(shi)四年(nian)四月(yue)二十(shi)(shi)(shi)二日(ri)(ri)(ri)(ri)日(ri)(ri)(ri)(ri)記(ji)(ji)有(you)(you)(you)“理(li)先世手校書(shu)三筐”的(de)(de)(de)記(ji)(ji)錄，其中(zhong)記(ji)(ji)載了戰(zhan)亂后(hou)(hou)(hou)姚家(jia)(jia)所(suo)存姚范(fan)校點(dian)(dian)(dian)(dian)《左傳》等經(jing)(jing)(jing)(jing)部(bu)(bu)書(shu)、《史(shi)記(ji)(ji)》等史(shi)部(bu)(bu)書(shu)、《莊子》《老子》等子部(bu)(bu)書(shu)、《韓昌黎集》《杜(du)工部(bu)(bu)集》等集部(bu)(bu)書(shu)共29部(bu)(bu)，其中(zhong)杜(du)注(zhu)(zhu)《左傳》、朱(zhu)注(zhu)(zhu)《杜(du)詩(shi)》有(you)(you)(you)姚范(fan)評點(dian)(dian)(dian)(dian)。桐(tong)(tong)城派(pai)(pai)前(qian)賢的(de)(de)(de)批(pi)(pi)點(dian)(dian)(dian)(dian)成為(wei)桐(tong)(tong)城派(pai)(pai)后(hou)(hou)(hou)學研習(xi)經(jing)(jing)(jing)(jing)典(dian)(dian)的(de)(de)(de)津梁(liang)，在桐(tong)(tong)城派(pai)(pai)內部(bu)(bu)或姻親(qin)友朋圈(quan)中(zhong)，過(guo)錄前(qian)賢批(pi)(pi)點(dian)(dian)(dian)(dian)已(yi)成為(wei)一(yi)種(zhong)(zhong)(zhong)(zhong)風氣。晚(wan)清桐(tong)(tong)城派(pai)(pai)北傳后(hou)(hou)(hou)，北方(fang)桐(tong)(tong)城派(pai)(pai)名家(jia)(jia)賀濤也用此法研習(xi)經(jing)(jing)(jing)(jing)典(dian)(dian)，賀濤之(zhi)子賀葆(bao)真光(guang)(guang)緒(xu)二十(shi)(shi)(shi)三年(nian)末記(ji)(ji)載父(fu)親(qin)過(guo)錄批(pi)(pi)點(dian)(dian)(dian)(dian)書(shu)10多種(zhong)(zhong)(zhong)(zhong)，此前(qian)日(ri)(ri)(ri)(ri)記(ji)(ji)中(zhong)時有(you)(you)(you)稍(shao)具體的(de)(de)(de)記(ji)(ji)錄，如《賀葆(bao)真日(ri)(ri)(ri)(ri)記(ji)(ji)》光(guang)(guang)緒(xu)十(shi)(shi)(shi)七(qi)年(nian)十(shi)(shi)(shi)一(yi)月(yue)五日(ri)(ri)(ri)(ri)載，“吾父(fu)仿臨(lin)劉(liu)海峰評點(dian)(dian)(dian)(dian)《左傳》。吾父(fu)之(zhi)抄《儀禮》也，先以(yi)朱(zhu)綠(lv)兩(liang)色評點(dian)(dian)(dian)(dian)將抄之(zhi)篇，病目(mu)(mu)后(hou)(hou)(hou)亦然”；十(shi)(shi)(shi)二月(yue)十(shi)(shi)(shi)六日(ri)(ri)(ri)(ri)記(ji)(ji)，“吾父(fu)已(yi)止評《儀禮》，乃臨(lin)姚姬傳、吳(wu)摯(zhi)甫兩(liang)先生評點(dian)(dian)(dian)(dian)《詩(shi)經(jing)(jing)(jing)(jing)》”。據新近(jin)出版的(de)(de)(de)《蕭穆(mu)日(ri)(ri)(ri)(ri)記(ji)(ji)》，這些要籍也大(da)多在蕭穆(mu)所(suo)記(ji)(ji)錄的(de)(de)(de)過(guo)錄批(pi)(pi)點(dian)(dian)(dian)(dian)書(shu)單(dan)中(zhong)出現。沉潛往(wang)復，從(cong)容含玩(wan)，批(pi)(pi)點(dian)(dian)(dian)(dian)本(ben)是(shi)桐(tong)(tong)城派(pai)(pai)作家(jia)(jia)研習(xi)的(de)(de)(de)重要資源，而過(guo)錄批(pi)(pi)點(dian)(dian)(dian)(dian)，讓(rang)桐(tong)(tong)城派(pai)(pai)后(hou)(hou)(hou)學和(he)學習(xi)古文者經(jing)(jing)(jing)(jing)歷一(yi)種(zhong)(zhong)(zhong)(zhong)“手工實(shi)踐活動”。古人讀(du)書(shu)，有(you)(you)(you)手到、目(mu)(mu)到、心(xin)(xin)到之(zhi)說(shuo)，手到是(shi)圈(quan)點(dian)(dian)(dian)(dian)，是(shi)主導，熊(xiong)十(shi)(shi)(shi)力(li)先生說(shuo)，“手之(zhi)所(suo)至，而目(mu)(mu)注(zhu)(zhu)焉，而心(xin)(xin)凝焉”（《復性(xing)書(shu)院開(kai)講示諸生》）。如此研習(xi)，讀(du)書(shu)人能(neng)從(cong)圈(quan)點(dian)(dian)(dian)(dian)、過(guo)錄批(pi)(pi)注(zhu)(zhu)的(de)(de)(de)實(shi)踐中(zhong)體會到經(jing)(jing)(jing)(jing)典(dian)(dian)義理(li)、讀(du)書(shu)方(fang)法和(he)作文規則(ze)，并在比(bi)照磨合中(zhong)將桐(tong)(tong)城派(pai)(pai)的(de)(de)(de)主張、經(jing)(jing)(jing)(jing)典(dian)(dian)知識內化(hua)，從(cong)而造(zao)就一(yi)種(zhong)(zhong)(zhong)(zhong)身(shen)與心(xin)(xin)、感性(xing)與理(li)性(xing)、經(jing)(jing)(jing)(jing)驗與理(li)論融(rong)合生長的(de)(de)(de)學藝機制。

　　桐城(cheng)派論文，多有(you)“根(gen)(gen)(gen)(gen)源(yuan)”“根(gen)(gen)(gen)(gen)柢”“有(you)本”“如木有(you)根(gen)(gen)(gen)(gen)”等語詞，這(zhe)類論說，似(si)延續韓愈(yu)“養其(qi)根(gen)(gen)(gen)(gen)而俟其(qi)實(shi)”“根(gen)(gen)(gen)(gen)之(zhi)茂者，其(qi)實(shi)遂(sui)”之(zhi)說。這(zhe)種源(yuan)自經典的(de)(de)(de)(de)“根(gen)(gen)(gen)(gen)”，賦予(yu)他(ta)們(men)的(de)(de)(de)(de)言行以天經地義般的(de)(de)(de)(de)合法性，還為(wei)(wei)他(ta)們(men)提供觀(guan)看(kan)世界(jie)(jie)的(de)(de)(de)(de)方式(shi)、應對變(bian)化(hua)的(de)(de)(de)(de)能(neng)力(li)。桐城(cheng)派“扎根(gen)(gen)(gen)(gen)”經典，以切實(shi)的(de)(de)(de)(de)“經典學習技(ji)藝”造就了可以持拿在手的(de)(de)(de)(de)古文傳統。“存斯文于不絕，紹先(xian)哲之(zhi)墜緒(xu)”，桐城(cheng)派作家的(de)(de)(de)(de)作為(wei)(wei)和這(zhe)一文學流派的(de)(de)(de)(de)發展史給我(wo)(wo)們(men)的(de)(de)(de)(de)啟(qi)示是(shi)：“我(wo)(wo)們(men)相信過去（此處可理(li)解為(wei)(wei)經典）能(neng)讓我(wo)(wo)們(men)認識自己(ji)的(de)(de)(de)(de)身份(fen)，認識到自己(ji)在世界(jie)(jie)上所處的(de)(de)(de)(de)位置，認識到我(wo)(wo)們(men)的(de)(de)(de)(de)習俗(su)和行為(wei)(wei)的(de)(de)(de)(de)根(gen)(gen)(gen)(gen)源(yuan)。”（《古典學為(wei)(wei)什么重(zhong)要》）

　　（作者：徐(xu)雁(yan)平，系(xi)南京大學(xue)文學(xue)院教(jiao)授）