唐君毅先生(1909-1978)認爲，中國至漢代，史學始真正成爲一門學問。漢代史家，如司馬遷／司馬談及班固分別於《史記》及《漢書》論述先秦學術者，均充份展示一種綜合論說之精神。然而，所以能作綜合，即意謂其前必有散殊或各獨立自存之“物”在，否則綜合便無從談起。針對先秦學術而言，此“物”非他，乃司馬談及班固相關論說中之六家及九流是也。唐君毅先生指出先秦學術思想中六家九流之內容，乃大體上相當於現今人文學術之各門類；而各門類則各有其自身之價值、領域、範圍及應用上該遵守之節度。然而，此看似相反、對立之各學術領域，其實亦可謂相反而相成，亦相生而共長；由此推拓恢張必達致人文化成於天下而成王治（王者之治）而後已。司馬談及班固即據此而有綜持之論。談、固二史家之先秦學術分類及從綜合之觀點以闡述各學術間之相生共長、相輔爲用之論說，唐先生最爲欣賞讚嘆，並由此而指出此等分類、觀點及相關論說實可促進人文化成於天下。個人認爲唐先生這個論說對史學現代化實係一極大之啟示。要言之，中國史學界，過去數十年來，有所謂「要紅」抑「要專」、「重史」抑「重論」、「求真」抑「致用」等等之爭論；就全球史學界而言，亦有所謂現代、後現代之分；又有所謂重敍述、重詮釋之別；又有微觀、宏觀之對立；更有唯物、非唯物之爭。蓋真莊生所謂「道術將爲天下裂」也。唐先生之學問性格最富包容性、最能融攝一切異端且承認其價值，並進而爲總持之論。此所以唐先生能深契漢代史學綜持爲論之精神，並進一步指出學術之多元發展正係促進人文化成於天下之關鍵。個人即以此而認爲史學現代化之途徑固然可有多端，然吾人於承認上述中國史學及全球史學之研究重點及相關觀點、論說、取徑之各有其自身之價值外，吾人必得擴大心量，綰合總持之，使得各種史學研究可相生共長、相輔爲用，俾充份展示人文學術之固有精神，並進而促進史學之現代化；否則無以擺脫、超越「道術將爲天下裂」之嚴分此疆彼界，甚至入主出奴之局限。明乎此，則可察悉唐先生對史學現代化所給予的啟示之偉大貢獻之所在！

Professor T'ang Chun-I was a very famous Chinese philosopher. However, he was more than a philosopher, e.g., he has a profound knowledge of Chinese history and historiography. In his work relative to the study of "Dao" (Way), he contributed a section to discuss the Han historians' opinions on the classification of the schools of thought of the pre-Qin epoch. The author of the present paper has noticed that Professor T'ang's remarkable views and judgments are really notable revelations to the modernization of historiography. Professor T'ang is a very open minded person and recognizes different view-points as well as the values of different scholarships. It is due to such fact that T'ang's interpretation on the above-mentioned historians' opinions can be a very valuable revelation to the modernization of historiography, especially to the Chinese historiography under the impact of the Communist rule.