东西文化观与近代中日文化交流——以日本“另类”启蒙思想家中村敬宇为考察中心
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摘要
作为日本近代启蒙思想家的"另类"代表人物,中村敬宇对儒学和西学均有深厚的造诣。通过自身的深入体察和研究,中村敬宇概括出"敬天爱人"的观念,认为这种观念构成了东西方文化的思想要素和精神实质,具有共同性和普遍性,成为他关于东西方文化的基本观点,也是其东西文化观的特色之所在。在此思想认识的基础上,中村敬宇重视儒家文化的传承和弘扬,相继发表《支那不可侮论》《汉学不可废论》等文,批驳当时日本片面追慕西方文化而全盘否定儒家文化的言论思想。与此同时,他与王韬、黄遵宪等晚清中国文人、学者开展了丰富多彩的文化交流活动,探讨彼此关注的问题,其代表性著作、译作也经由梁启超等人的引介而传入晚清中国,形成了近代中日文化、思想的双向交流。考察中村敬宇的东西文化观及其文化交流活动,有助于当下我国传承和弘扬儒家学说的合理因素及中国文化的优秀传统,以增进民族自信、文化自信,对于在多元文化和跨文化交流日趋兴盛的当代国际大背景下坚持和倡导彼此尊重、相互理解的开放、平等、包容的原则也不无启示。
After the Meiji Restoration,most modern Japanese enlightenment thinkers,represented by Mori Arinori,Kato Hiroyuki and Fukuzawa Yukichi,took evolutionism as their ideological basis.They admired Western civilization,and regarded it as the apotheosis of human civilization.They advocated that Japan should abandon traditional Chinese and East Asian culture which were rooted in Confucianism.As an″alternative″representative of modern Japanese enlightenment thinkers,Nakamura Keiu was familiar with both Confucianism and Western learning.With his own experience and study,he formed the idea of″worship of Heaven and love for mankind.″He held that this idea was universal and formed the ideological elements and spiritual essence of Eastern culture and Western culture.The idea represented Nakamura Keiu's basic vie w of Eastern and Western cultures,and reflected the unique features of his viewpoint.On this ideological basis,Nakamura Keiu stressed the inheritance and promotion of Confucian culture.He published″China Should Not Be Humiliated,″″Sinology Should Not Be Abandoned″and other articles,criticizing the viewpoint that Japan should embrace Western culture and completely repudiate Confucian culture.Meanwhile,he was active in communicating with Chinese scholars of late Qing Dynasty like Wang Tao and Huang Zunxian on cultural exchange and their common concerns.His representative works and translations were also introduced into China by Liang Qichao and other scholars,thus forming the interactive communication of modern Sino-Japanese cultural and ideological exchange.Reviewing Nakamura Keiu'view of Eastern and Western cultures and his cultural exchange activities is helpful to China in inheriting and promoting the reasonable factors of Confucianism and the fine tradition of Chinese culture,which can further strengthen national self-confidence and promote cultural self-confidence,and which can also provide some enlightenment on maintaining and advocating the principles of mutually-respected and mutually-understood openness,equality and tolerance under the international background of increasing multi-cultural exchange and cross-cultural exchange.It is worth noting that Nagamura Keiwu's view contains the sublime ideal and appeal for the harmony of humankind and the world.On the one hand,he consistently adhered to the norm of state equality in international relations.He unequivocally opposed the foreign policy of power politics and hegemony of Western powers which advocated oppression over small and weak nations.On the other hand,he used the Confucian ideal of″great harmony of the world″for reference,and advocated promoting the Chinese fine tradition of aiding the poor and performing the duty of aiding and protecting small and weak nations,in order that the countries of the world help each other and enjoy peace and welfare.Nagamura Keiwu expressed his appeal for the harmony of humankind and the world with the lofty aim of taking aiding and protecting small and weak nations as duty and mission,and this viewpoint was deeply rooted in the soil of Chinese culture.
After the Meiji Restoration,most modern Japanese enlightenment thinkers,represented by Mori Arinori,Kato Hiroyuki and Fukuzawa Yukichi,took evolutionism as their ideological basis.They admired Western civilization,and regarded it as the apotheosis of human civilization.They advocated that Japan should abandon traditional Chinese and East Asian culture which were rooted in Confucianism.As an″alternative″representative of modern Japanese enlightenment thinkers,Nakamura Keiu was familiar with both Confucianism and Western learning.With his own experience and study,he formed the idea of″worship of Heaven and love for mankind.″He held that this idea was universal and formed the ideological elements and spiritual essence of Eastern culture and Western culture.The idea represented Nakamura Keiu's basic vie w of Eastern and Western cultures,and reflected the unique features of his viewpoint.On this ideological basis,Nakamura Keiu stressed the inheritance and promotion of Confucian culture.He published″China Should Not Be Humiliated,″″Sinology Should Not Be Abandoned″and other articles,criticizing the viewpoint that Japan should embrace Western culture and completely repudiate Confucian culture.Meanwhile,he was active in communicating with Chinese scholars of late Qing Dynasty like Wang Tao and Huang Zunxian on cultural exchange and their common concerns.His representative works and translations were also introduced into China by Liang Qichao and other scholars,thus forming the interactive communication of modern Sino-Japanese cultural and ideological exchange.Reviewing Nakamura Keiu'view of Eastern and Western cultures and his cultural exchange activities is helpful to China in inheriting and promoting the reasonable factors of Confucianism and the fine tradition of Chinese culture,which can further strengthen national self-confidence and promote cultural self-confidence,and which can also provide some enlightenment on maintaining and advocating the principles of mutually-respected and mutually-understood openness,equality and tolerance under the international background of increasing multi-cultural exchange and cross-cultural exchange.It is worth noting that Nagamura Keiwu's view contains the sublime ideal and appeal for the harmony of humankind and the world.On the one hand,he consistently adhered to the norm of state equality in international relations.He unequivocally opposed the foreign policy of power politics and hegemony of Western powers which advocated oppression over small and weak nations.On the other hand,he used the Confucian ideal of″great harmony of the world″for reference,and advocated promoting the Chinese fine tradition of aiding the poor and performing the duty of aiding and protecting small and weak nations,in order that the countries of the world help each other and enjoy peace and welfare.Nagamura Keiwu expressed his appeal for the harmony of humankind and the world with the lofty aim of taking aiding and protecting small and weak nations as duty and mission,and this viewpoint was deeply rooted in the soil of Chinese culture.
引文
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[22]黄遵宪:「皇朝金鑑序」,『同人社文学雜誌』1882年第76号,第9-11页。[Huang Zunxian,″Preface to Kotyo Kingan,″The Literary Magazine of Dojinsha,No.76(1882),pp.9-11.]
[23]中村敬宇:「穆理宋韵府钞叙」,『同人社文学雜誌』1882年第76号,第11-12页。[Nakamura Keiu,″Excerpts from R.Morrison’s A Dictionary of the English-Chinese Language,″The Literary Magazine of Dojinsha,No.76(1882),pp.11-12.]
[24]蒋英豪:《黄遵宪师友记》,上海:上海书店出版社,2002年。[Jiang Yinghao,Huang Zunxian’s Teachers and Friends,Shanghai:Shanghai Bookstore Publishing House,2002.]
[25]黄遵宪:「钞出墨子中与西学相合者」,『同人社文学雜誌』1881年第62号,第8-14页。[Huang Zunxian,″Excerpts from Mo Zi Which Accord with Western Learning,″The Literary Magazine of Dojinsha,No.62(1881),pp.8-14.]
[26]黄遵宪:「黄参赞答社长中村敬宇書」,『同人社文学雜誌』1881年第62号,第15页。[Huang Zunxian,″Reply to President Nakamura Keiu by Counsellor Huang,″The Literary Magazine of Dojinsha,No.62(1881),p.15.]
[27]中村敬宇:「奉赠黄公度先生」,『同人社文学雜誌』1882年第72号,第20页。[Nakamura Keiu,″Presenting to Mr.Huang Gongdu,″The Literary Magazine of Dojinsha,No.72(1882),p.20.]
[28]中村敬宇:「中西關繫略論抄譯」,『同人社文学雜誌』1877年第12号,第13-18页。[Nakamura Keiu,″Transcription and Translation of On Sino-Western Relations,″The Literary Magazine of Dojinsha,No.12(1877),pp.13-18.]
[29]中村敬宇:「中西關繫論題辭」,『同人社文学雜誌』1879年第37号,第9-10页。[Nakamura Keiu,″Inscription of On Sino-Western Relations,″The Literary Magazine of Dojinsha,No.37(1879),pp.9-10.]
[30]刘岳兵:《近代以来日本的中国观·第三卷(1840-1895)》,南京:江苏人民出版社,2012年。[Liu Yuebing,Japan’s View of China since Modern Times:Vol.3,1840-1895,Nanjing:Jiangsu People’s Publishing House,2012.]
[31]中村敬宇:「英人韦廉臣支那論」,『同人社文学雜誌』1879年第35号,第1-4页。[Nakamura Keiu,″The Englishman A.Williamson’s View of China,″The Literary Magazine of Dojinsha,No.35(1879),pp.1-4.]
[32]日本人:《拟泰西人上日本国君书》,《教会新报》(四),台北:华文书局,1968年,第1877-1878,1887-1889页。[Japanese,″Imitating a Statement Submitted to the Emperor of Japan by a Westerner,″The News of Churches(4),Taipei:Huawen Book Company,1968,pp.1877-1878,1887-1889.]
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[35]佚名:《拟泰西人上书》,《万国公报》(六),台北:华文书局,1968年,第3388-3389页。[Anon.,″Imitating a Statement Submitted by a Westerner,″The Globe Magazine(6),Taipei:Huawen Book Company,1968,pp.3388-3389.]
[36]藤原暹:『日本における庶民的自立論の形成と展開』,東京:ぺりかん社,1986年。[Fujiwara Noboru,The Formation and Development of the Self-reliance Theory among Japanese Civilians,Tokyo:Perikansha Publishing Inc.,1986.]
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[42]章太炎:《章太炎全集·太炎文录初编》,徐复点校,上海:上海人民出版社,2014年。[Zhang Taiyan,The Complete Works of Zhang Taiyan:The First Volume of the Collected Works of Zhang Taiyan,proofread by Xu Fu,Shanghai:Shanghai People’s Publishing House,2014.]
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(1)关于福泽谕吉及其“脱亚入欧”思想,详见肖朗《近代日本侵略亚洲国家思想探源---以福泽谕吉及其“脱亚入欧”思想为中心》,载《浙江大学学报(人文社会科学版)》2014年第3期,第5-19页。
(2)国内学者如严绍璗、王家骅、王克非、刘岳兵、郑匡民、高增杰、薄培林等人在论述日本的中国学史研究、儒家思想对日本近代思想及现代化的影响、近代日本的中国观、近代中国启蒙思想中的日本因素等问题时曾涉及中村敬宇,或在开展近代中日政治哲学思想比较考察时以严复与中村敬宇等日本启蒙思想家为个案,但总体而言比较零碎,关于中村敬宇迄今尚未形成全面的、系统的研究成果。
(3)昌平坂学问所是德川幕府的官学,明治维新后称昌平学校,即东京大学的前身。
(4)御儒者为幕府官名,其职责主要是进讲经典。
(1)括号内文字为笔者注,下同。
(2)中村敬宇将斯迈尔斯的另一部著作Character,翻译成日文,取名为《西洋品行论》。
(3)其余两所分别为福泽谕吉设立的“庆应义塾”和近藤真琴设立的“攻玉社”。
(4)1873年即明治六年,故名“明六社”,一般认为“明六社”是明治日本最著名的启蒙思想家社团,所谓明治启蒙思想主要是指“明六社”成员宣传的启蒙思想。详见大久保利謙《大久保利謙歴史著作集6·明治の思想と文化》,(東京)吉川弘文館1988年版。
(1)关于日本文人、学者邀请王韬访日的背景,详见肖朗《近代日中文化·教育交流史に関する覚え書き---中村敬宇の場合を中心として》,载《名古屋大学教育学部纪要(教育学科)》1993年第2号,第79-89页。
(2)该序文最初发表于《同人社文学雜誌》1881年第46号,第1-3页。
(1)据笔者初步统计,《同人社文学杂志》刊载的黄遵宪的诗文主要有《日本杂事诗抄录》(1880年第41号)、《牛渚漫录序》(1881年第62号)、《钞出墨子中与西学相合者》(1881年第62号)、《黄参赞答社长中村敬宇书》(1881年第62号)、《皇朝金鑑序》(1882年第76号)等。
(2)关于黄遵宪的教育改革思想,详见肖朗《论黄遵宪的教育改革思想及其影响》,载《南京大学学报(哲学·人文科学·社会科学)》1999年第1期,第169-177页。
(1)黄遵宪后出使美、英等国,对西方近代政教文化有了更深的认识,其思想观念也发生了较大的变化,中外学者对此均有论述。详见Noriko Kamachi,Reform in China:Huang-Tsun-hsien and the Japanese Model,Cambridge:Harvard University Press,1981;郑海麟《黄遵宪传》,(北京)中华书局2006年版。
(1)中村敬宇还曾为韦廉臣的重要著作《格物探原》写序,该序文参见《敬宇文集》卷一五,(東京)吉川弘文馆1903年版,第28-29页。
(2)关于这一点,详见肖朗《近代日中文化交流史の一断面---中村敬宇の「擬泰西人上書」を中心に》,载日本歴史学会編《日本歴史》1998年8月号,第83-95页。
(1)关于《西国立志编》在近代日本产生的深远影响,还可参见平川祐弘《天ハ自ラ助クルモノヲ助ク:中村正直と「西国立志编」》,(名古屋)名古屋大学出版会2006年版。
[2]高橋昌郎:『中村敬宇』,東京:吉川弘文館,1966年。[Takahashi Masaro,Nakamura Keiu,Tokyo:Yoshikawa Kobunkan,1966.]
[3]荻原隆:『中村敬宇研究---明治啓蒙思想と理想主義』,東京:早稻田大学出版部,1990年。[Ogihara Takashi,A Study of Nakamura Keiu:Enlightening Thoughts and Idealism in Meiji Period,Tokyo:Waseda University Press,1990.]
[4]松沢弘陽:『近代日本の形成と西洋经验』,東京:岩波書店,1993年。[Matuzawa Hiroaki,The Formation of Modern Japan and Western Experience,Tokyo:Iwanami Shoten,1993.]
[5]中村敬宇:『敬宇文集』,東京:吉川弘文館,1903年。[Nakamura Keiu,The Collected Works of Nakamura Keiu,Tokyo:Yoshikawa Kobunkan,1903.]
[6]大久保利謙編:『明治文学全集3·明治啓蒙思想集』,東京:筑摩書房,1967年。[Okubo Toshiaki(ed.),The Complete Works of Literature in Meiji Period,Vol.3:Enlightening Thoughts in Meiji Period,Tokyo:Chikuma Shobō,1967.]
[7]石井民司:『自助的人物典型·中村正直傳』,東京:成功雑誌社,1907年。[Isiyi Minji,A Representative of Self-help:A Biography of Nakamura Masanao,Tokyo:Seiko Periodical Office,1907.]
[8]严绍璗:《日本中国学史》,南昌:江西人民出版社,1991年。[Yan Shaodang,A History of Japanese China Studies,Nanchang:Jiangxi People’s Publishing House,1991.]
[9]松本三之介:『日本近代思想大系·学問と知識人』,東京:岩波書店,1988年。[Sannosuke Matsumoto,ASeries of Modern Japanese Thoughts:Learning and Intellectuals,Tokyo:Iwanami Shoten,1988.]
[10]家永三郎:『日本思想大系46·佐藤一斋大盐中斋』,東京:岩波書店,1980年。[Iyenaga Saburo,A Series of Japanese Thoughts,Vol.46:Sato Yiisai&Osio Tyusai,Tokyo:Iwanami Shoten,1980.]
[11]井上哲次郎:「教育家としての中村正直」,『教育』1932年第5号,第5-7页。[Inoue Tetujirō,″Nakamura Masanao as an Educator,″Education,No.5(1932),pp.5-7.]
[12]栗本鋤雲:『匏庵遺稿』,東京:裳華書房,1900年。[Kurimoto Sukikumo,Posthumous Manuscript of Hoan,Tokyo:Syoka Syobo,1900.]
[13]王韬:《扶桑游纪》,台北:文海出版社,1968年。[Wang Tao,Travels in Japan,Taipei:Wenhai Press,1968.]
[14][美]柯文:《在传统与现代性之间---王韬与晚清改革》,雷颐、罗检秋译,南京:江苏人民出版社,1995年。[Cohen P.A.,Between Tradition and Modernity:Wang Tao and Reform in Late Ching China,trans.by Lei Yi&Luo Jianqiu,Nanjing:Jiangsu People’s Publishing House,1995.]
[15]佚名:「府下雜報」,『郵便報知新聞』1879年5月21日。[Anon.,″News of Tokyo Prefecture,″Post News,1879-05-21.]
[16]实藤惠秀:『近代日支文化論』,東京:大東出版社,1941年。[Saneto Keishu,On Modern Japanese and Chinese Culture,Tokyo:Daito Publishing Co.,Inc.,1941.]
[17]锺叔河:《走向世界:中国人考察西方的历史》,北京:中华书局,2010年。[Zhong Shuhe,Going towards the World:The History of Chinese People Investigating the West,Beijing:Zhonghua Book Company,2010.]
[18]王韬:《弢园文录外编》,沈阳:辽宁人民出版社,1994年。[Wang Tao,The Collected Works of Wang Tao:The Additional Volume,Shenyang:Liaoning People’s Publishing House,1994.]
[19]陈铮编:《黄遵宪全集》,北京:中华书局,2005年。[Chen Zheng(ed.),The Complete Works of Huang Zunxian,Beijing:Zhonghua Book Company,2005.]
[20]中村敬宇:「诗二首」,『同人社文学雜誌』1879年第34号,第8-9页。[Nakamura Keiu,″Two Poems,″The Literary Magazine of Dojinsha,No.34(1879),pp.8-9.]
[21]黄遵宪:「牛渚漫録序」,『同人社文学雜誌』1881年第62号,第4页。[Huang Zunxian,″Preface to Usinaki Manroku,″The Literary Magazine of Dojinsha,No.62(1881),p.4.]
[22]黄遵宪:「皇朝金鑑序」,『同人社文学雜誌』1882年第76号,第9-11页。[Huang Zunxian,″Preface to Kotyo Kingan,″The Literary Magazine of Dojinsha,No.76(1882),pp.9-11.]
[23]中村敬宇:「穆理宋韵府钞叙」,『同人社文学雜誌』1882年第76号,第11-12页。[Nakamura Keiu,″Excerpts from R.Morrison’s A Dictionary of the English-Chinese Language,″The Literary Magazine of Dojinsha,No.76(1882),pp.11-12.]
[24]蒋英豪:《黄遵宪师友记》,上海:上海书店出版社,2002年。[Jiang Yinghao,Huang Zunxian’s Teachers and Friends,Shanghai:Shanghai Bookstore Publishing House,2002.]
[25]黄遵宪:「钞出墨子中与西学相合者」,『同人社文学雜誌』1881年第62号,第8-14页。[Huang Zunxian,″Excerpts from Mo Zi Which Accord with Western Learning,″The Literary Magazine of Dojinsha,No.62(1881),pp.8-14.]
[26]黄遵宪:「黄参赞答社长中村敬宇書」,『同人社文学雜誌』1881年第62号,第15页。[Huang Zunxian,″Reply to President Nakamura Keiu by Counsellor Huang,″The Literary Magazine of Dojinsha,No.62(1881),p.15.]
[27]中村敬宇:「奉赠黄公度先生」,『同人社文学雜誌』1882年第72号,第20页。[Nakamura Keiu,″Presenting to Mr.Huang Gongdu,″The Literary Magazine of Dojinsha,No.72(1882),p.20.]
[28]中村敬宇:「中西關繫略論抄譯」,『同人社文学雜誌』1877年第12号,第13-18页。[Nakamura Keiu,″Transcription and Translation of On Sino-Western Relations,″The Literary Magazine of Dojinsha,No.12(1877),pp.13-18.]
[29]中村敬宇:「中西關繫論題辭」,『同人社文学雜誌』1879年第37号,第9-10页。[Nakamura Keiu,″Inscription of On Sino-Western Relations,″The Literary Magazine of Dojinsha,No.37(1879),pp.9-10.]
[30]刘岳兵:《近代以来日本的中国观·第三卷(1840-1895)》,南京:江苏人民出版社,2012年。[Liu Yuebing,Japan’s View of China since Modern Times:Vol.3,1840-1895,Nanjing:Jiangsu People’s Publishing House,2012.]
[31]中村敬宇:「英人韦廉臣支那論」,『同人社文学雜誌』1879年第35号,第1-4页。[Nakamura Keiu,″The Englishman A.Williamson’s View of China,″The Literary Magazine of Dojinsha,No.35(1879),pp.1-4.]
[32]日本人:《拟泰西人上日本国君书》,《教会新报》(四),台北:华文书局,1968年,第1877-1878,1887-1889页。[Japanese,″Imitating a Statement Submitted to the Emperor of Japan by a Westerner,″The News of Churches(4),Taipei:Huawen Book Company,1968,pp.1877-1878,1887-1889.]
[33]佚名:《拟泰西人上书》,《万国公报》(六),台北:华文书局,1968年,第3386页。[Anon.,″Imitating a Statement Submitted by a Westerner,″The Globe Magazine(6),Taipei:Huawen Book Company,1968,p.3386.]
[34]明治文化研究会編:『明治文化全集·思想篇』,東京:日本評論社,1967年。[Meiji Bunka Group(ed.),The Complete Works of Culture in Meiji Period:Thoughts,Tokyo:Nippon Hyoron Sha Co.,Ltd.,1967.]
[35]佚名:《拟泰西人上书》,《万国公报》(六),台北:华文书局,1968年,第3388-3389页。[Anon.,″Imitating a Statement Submitted by a Westerner,″The Globe Magazine(6),Taipei:Huawen Book Company,1968,pp.3388-3389.]
[36]藤原暹:『日本における庶民的自立論の形成と展開』,東京:ぺりかん社,1986年。[Fujiwara Noboru,The Formation and Development of the Self-reliance Theory among Japanese Civilians,Tokyo:Perikansha Publishing Inc.,1986.]
[37]林志钧编:《饮冰室合集》,北京:中华书局,1989年。[Lin Zhijun(ed.),A Collection of Works of Liang Qichao,Beijing:Zhonghua Book Company,1989.]
[38]郑匡民:《梁启超启蒙思想的东学背景》,上海:上海书店出版社,2003年。[Zheng Kuangmin,The Japanese Academic Background of Liang Qichao’s Enlightening Thought,Shanghai:Shanghai Bookstore Publishing House,2003.]
[39]刘岳兵:《中日近现代思想与儒学》,北京:生活·读书·新知三联书店,2007年。[Liu Yuebing,Modern Chinese and Japanese Thoughts and Confucianism,Beijing:SDX Joint Publishing Company,2007.]
[40][日]福泽谕吉:《劝学篇》,群力译,北京:商务印书馆,1958年。[Fukuzawa Yukichi,On Encouraging Learning,trans.by Qunli,Beijing:The Commercial Press,1958.]
[41]福澤諭吉:『福澤諭吉全集』第5巻,東京:岩波書店,1959年。[Fukuzawa Yukichi,The Complete Works of Fukuzawa Yukichi:Vol.5,Tokyo:Iwanami Shoten,1959.]
[42]章太炎:《章太炎全集·太炎文录初编》,徐复点校,上海:上海人民出版社,2014年。[Zhang Taiyan,The Complete Works of Zhang Taiyan:The First Volume of the Collected Works of Zhang Taiyan,proofread by Xu Fu,Shanghai:Shanghai People’s Publishing House,2014.]
[43]魏新柏编:《孙中山著作选编》,北京:中华书局,2011年。[Wei Xinbai(ed.),Selected Works of Sun Yat-sen,Beijing:Zhonghua Book Company,2011.]
(1)关于福泽谕吉及其“脱亚入欧”思想,详见肖朗《近代日本侵略亚洲国家思想探源---以福泽谕吉及其“脱亚入欧”思想为中心》,载《浙江大学学报(人文社会科学版)》2014年第3期,第5-19页。
(2)国内学者如严绍璗、王家骅、王克非、刘岳兵、郑匡民、高增杰、薄培林等人在论述日本的中国学史研究、儒家思想对日本近代思想及现代化的影响、近代日本的中国观、近代中国启蒙思想中的日本因素等问题时曾涉及中村敬宇,或在开展近代中日政治哲学思想比较考察时以严复与中村敬宇等日本启蒙思想家为个案,但总体而言比较零碎,关于中村敬宇迄今尚未形成全面的、系统的研究成果。
(3)昌平坂学问所是德川幕府的官学,明治维新后称昌平学校,即东京大学的前身。
(4)御儒者为幕府官名,其职责主要是进讲经典。
(1)括号内文字为笔者注,下同。
(2)中村敬宇将斯迈尔斯的另一部著作Character,翻译成日文,取名为《西洋品行论》。
(3)其余两所分别为福泽谕吉设立的“庆应义塾”和近藤真琴设立的“攻玉社”。
(4)1873年即明治六年,故名“明六社”,一般认为“明六社”是明治日本最著名的启蒙思想家社团,所谓明治启蒙思想主要是指“明六社”成员宣传的启蒙思想。详见大久保利謙《大久保利謙歴史著作集6·明治の思想と文化》,(東京)吉川弘文館1988年版。
(1)关于日本文人、学者邀请王韬访日的背景,详见肖朗《近代日中文化·教育交流史に関する覚え書き---中村敬宇の場合を中心として》,载《名古屋大学教育学部纪要(教育学科)》1993年第2号,第79-89页。
(2)该序文最初发表于《同人社文学雜誌》1881年第46号,第1-3页。
(1)据笔者初步统计,《同人社文学杂志》刊载的黄遵宪的诗文主要有《日本杂事诗抄录》(1880年第41号)、《牛渚漫录序》(1881年第62号)、《钞出墨子中与西学相合者》(1881年第62号)、《黄参赞答社长中村敬宇书》(1881年第62号)、《皇朝金鑑序》(1882年第76号)等。
(2)关于黄遵宪的教育改革思想,详见肖朗《论黄遵宪的教育改革思想及其影响》,载《南京大学学报(哲学·人文科学·社会科学)》1999年第1期,第169-177页。
(1)黄遵宪后出使美、英等国,对西方近代政教文化有了更深的认识,其思想观念也发生了较大的变化,中外学者对此均有论述。详见Noriko Kamachi,Reform in China:Huang-Tsun-hsien and the Japanese Model,Cambridge:Harvard University Press,1981;郑海麟《黄遵宪传》,(北京)中华书局2006年版。
(1)中村敬宇还曾为韦廉臣的重要著作《格物探原》写序,该序文参见《敬宇文集》卷一五,(東京)吉川弘文馆1903年版,第28-29页。
(2)关于这一点,详见肖朗《近代日中文化交流史の一断面---中村敬宇の「擬泰西人上書」を中心に》,载日本歴史学会編《日本歴史》1998年8月号,第83-95页。
(1)关于《西国立志编》在近代日本产生的深远影响,还可参见平川祐弘《天ハ自ラ助クルモノヲ助ク:中村正直と「西国立志编」》,(名古屋)名古屋大学出版会2006年版。