论文标题:对明清之际中西异质文化碰撞的文化思考
China Encounters Christianity:A Cultural Approach
论文作者 陈义海
论文导师 孙景尧,论文学位 博士,论文专业 比较文学与世界文学
论文单位 苏州大学,点击次数 18,论文页数 191页File Size12788k
2002-04-01论文网 http://www.lw23.com/lunwen_212069517/ 明清;基督教;儒家;传教士;跨文化交流
Ming and Qing dynasties;Christianity;Confucianism;missionaries;cross-cultural communication
宗教作为文化的载体，在人类文明史上对于文化交流起着不可替代的作用。人类历史上异质文化间的交往，常常是以宗教的传播作为它们的推动力或媒介的。中国文化与异质文化的相遇，也是宗教传播造成的，佛教的传入是这样，基督教的传入也是如此。 明清之际，以利玛窦为代表的天主教耶稣会士进入中国传播基督教。虽说他们的主要目的是要传播宗教，但为了达到更好的传教效果，他们采用了不同于该修会在美洲和其他大洲传教的范式；同时，他们的传教范式也不同于唐代即传入中国的、被西方基督教社会视为异端的景教。概括地讲，利玛窦、汤若望、南怀仁、艾儒略、利安当等西方传教士他们所采用的是文化传教的手段，走的是上层路线的策略，遵循的是努力跟本土文化作适应会通的范式；这就跟基督教用武力征服美洲的方式完全不同。 首先，他们在行为举止上力求适应中国的文化氛围。罗明坚、利玛窦等初入中国时是身着僧袍，且以“西僧”自居的；但利玛窦离开其入华后的第一个居留点肇庆进入韶州时，则开始易僧袍为儒服；不但如此，他们还行秀才礼，跟儒士交，努力契入当时的上层社会和主流文化。这不仅体现了利玛窦等认识到佛教不是中国文化的主流，同时这更说明他们愿意认同中国的本土文化，并避免跟中国传统发生正面的冲突。其次，除了在行为举止和装束等方面力求顺应中国传统外，他们对中国文化基本上是持尊重的态度的。从一开始，他们就努力学习中文，研读中国经籍，把掌握汉语、熟悉中国经籍作为传教的必备条件。由于从17至18世纪间的在华传教士大多能较为理性地对待中国文化，这就使得这一时期的传教活动与鸦片战争之后西方传教士的那种对中国文化采取粗暴方式的做法完全不同。 这期间在华传教士除了努力认识并认同中国文化外，他们还致力于文化的双向交流。所谓双向交流，是指他们一方面将中国传统文化介绍给西方，另一方面将西方文化介绍到中国，从而使得明末清初这一时期成为中西方文化相遇碰撞的第一个确切的起点，使得中西方文化第一次正面地、真正地相遇。在“东学西传”方面，利玛窦开其先河后，白乃心、冯秉正、马诺瑟、宋君荣等继之；这使得西方开始较为明确地认识中国文化，且由于传教士们的介绍，中国文化于此间也开始对西方哲学乃至文化产生影响。在“西学东渐”方面，传教士们的成就更大；他们所译介的“西学”涉及到天文、数学、物理学、生物学、生理学、哲学、舆地学、音韵学诸多领域。虽说他们传译“西学”的不过是传教的手段，但它实际上对当时的中国社会确实产生了很大的影响，并在很大程度上改变了徐光启、李之藻、杨廷筠等文人士大夫的世界观，拓宽了他们的视野：这正是矫正明末学术空疏倾向所需要的。同时，“西学”的学术禀性对矫正中国“实学”貌似“实”、实际“虚”的毛病，也是有颇有助益的。不但如此，传教士带来的“西学”也使得中国社会开始J”漫长的现代化的征程；这是说，中国现代化的开端并不是从“五·四”前后始，而是从明末始。总之，明清间由传教士促成的中西文化的碰撞，是中西文化交流的真正开端。 传教士在向西方介绍中国文化并将西方科学介绍到中国的同时，他们还做了大量的“天”、“儒”会通工作。这方面，他们采取的是“合儒”、“补儒”、“易佛”的策略。所谓“合儒”就是认为基督教中所讲的“天”跟中国古代经籍中所说的“天”、“上帝”是同一的，进一步说，基督之教在中国古己有之；他们这样做就是要中国人相信，他们所传之教跟中国先贤所说的“敬天”、“事天”是一致的。所谓“补儒”是指，他们认为孔子的学说因为种种原因被后人歪曲了，尤其是被“新儒家”歪曲了，所以他们要还孔子学说以本来面目，并用基督教的神学充实之。而“易佛”纯粹是宗教教派之间的冲突的体现。传教士在这方面所做的工作，是他们译介双方文化的深入；不管“天”、“儒”两家的差异有多大，这种用文化传播的方式来对待异质文化交流的做法绝对是值得肯定的。这方面的代表作有利玛窦的《天主实义》、利安当的《天儒印》，等等。 西方传教士所传来的一切，在明清之际的中国产生了广泛的影响；不同的士大夫对之有不同的反映。最典型的是两派：一派为肯定“天学”（西方宗教和科学）者，一派是反对“天学”者。以徐光启为代表的较为开明的士大夫认为东海西海，心同理同；认为西士所传来的一切，有益于国计民生和民风的纯化。另一派，尤其是《破邪集》中的作者，则斥传教士为“西夷”，认为“天学”荒诞不经，乱我学脉，伤风败俗；西方科学则是“器末”之学，无补于身心。这体现了明末相当一部分中国传统文人对西方的看法，体现了封闭的意识，落后的世界观；同时，也说明，“西学”的传入对于明末清初社会是极其有价值的。 明末清初在华基督教的活动其实质虽属传教性质的，但它的意义远远超出宗教传播本身。它真正体现了宗教是异质文化交流之媒介这一特点。虽然到今天为止，基督教在中国都没有像它在欧洲和美洲那样能与当地文化融合，也没有像佛教和中国文化那样成功融合，
As a special medium of culture,religion plays an important part in the history of cultural communication of the mankind. The communication between different cultures is often influenced by such a medium as religion The Chinese culture"s two meetings with two different cultures-Indian culture and Western culture-were both caused by religionsDuring the later part of Ming Dynasty and the early part of Qing Dynasty,Matteo Ricci and other European missionaries came to China to preach Christian doctrines. Although their initial purposes were to spread Christianity,nevertheless,in order to achieve a better result,they adopted strategies quite different from the ones fashioned by missionaries who went to North America and from the ones used by the Nestorians who represented another branch of Christianity and who came to China in Tang Dynasty. The strategies that Matteo Ricci,Jean Adam Schall,Jules Aleni,Ferdnand Verbiest,and Antonio de Caballero utilized were a cultural one. Unlike their predecessors who must resort to force and violence in America,these missionaries in China made conscientious efforts to adapt Christianity with the local culture.They first decided to carry a Chinese cultural identity with their appearance. When they first appeared in the town of Zhaoqing in Guangdong,Michel Ruggieri and Matteo Ricci,for example,wore Buddhist monk frocks and called themselves "Western Monks" (Xi Seng),when they left Zhaoqing and arrived in Shaozhou,their second destination,they changed the monk frocks into the attire of the gentries and followed the latter"s etiquettes They also tried to get in touch with the Chinese intellectuals so that they could be accepted by the upper class and blend themselves in the mainstream Chinese culture. It is clear that Matteo Ricci and his followers realize that Buddhism was not in the mainstream and that they avoid direct confrontations with Chinese culture.Secondly,they showed a new,appreciative attitude towards Chinese culture. Once they were in China,they began to learn the Chinese language and to study Chinese classics,considering the mastery of the Chinese language and classics a qualification for their religious cause in China This treatment of Chinese culture with reason and rationality as well as a high level of respect sets quite apart most of the 17th and 18th century missionaries in China from those who came after the Opium War and who adopted a more radical,confrontational,and irrational attitude towards Chinese culture.Additionally,the missionaries in China during this period also began a two-way cultural communication-introducing Chinese culture to the West on the one hand and bringing Western culture to China on the other,which marked this period a truestarting point of Chinese culture"s meeting with the West. Matteo Ricci initiated a movement of "Introducing the Eastern Learning to the West" (Dongxue Xichuari),which was continued by Jean Grueber,Moyriac de Mailla,Antoine Gaubil,Joseph Emmanuel and others. This movement facilitated a Western understanding of China and a Chinese cultural impact on the Western philosophy as well as on Western cultureLikewise,in "Introducing the Western Learning to the East"(Xixue Dongjiari),the missionaries had remarkable achievements What appeared under the rubric of the "Western Learning" were translations of various academic fields such as from astronomy,mathematics physics,biology,philosophy,geography,and phonology. Granted,the act of translation remained only a means,motivated for quicker,wider,and more efficient spread of Christianity,the works from the West indeed exerted a strong influence on the Chinese society and brought a new world view to Xu Guangqi,Li Zhizao and other Chinese intellectuals Moreover,the writings from the West introduced to China a new,pragmatic spirit that served as a corrective to the seemingly "substantial" but in essence "weaseling" style that prevailed in the Chinese writings of that time. From a sociological standpoint,the "Western Learning" signaled the beginning of China"s conscious