文化交流中的异变:清朝苏努家族案的欧洲之旅
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摘要
在18世纪的中西文化交流中,苏努家族案值得一书。该案借耶稣会士之手,漂洋过海,传播到欧洲,并成为欧洲思想家塑造中国形象的素材,可为考察跨文化交流提供样本。通过考察中西文本中苏努家族案表述的异同,以及欧洲思想家对该案解读的差异,可以揭示中西文化交流过程中信息的变异,提醒信息传播者重视信息接受者的认知和心理需求与传播期待的匹配度。这一研究不仅有助于丰富中西文化交流史的内容,亦可为当今的文化交流提供启示。
In the cultural exchange between China and the west in the 18 th century,Sonus Family Case is worthy of a study. This case,through the hands of Jesuits,traveled across the sea,spread to Europe and became the material for European thinkers to shape the image of China,which can provide a good sample for the investigation of intercultural communication. This paper aims to reveal the distortion of information in the cultural communication between China and the west and remind the communicator of paying attention to the matching between the cognitive and psychological needs of the information recipient and the communicator 's expectation by examining the similarities and differences between the statements of the Sonus family case in Chinese and western texts and the interpretation of the case by European thinkers. This research can not only enrich the study of cultural exchange between China and the west,but also provide inspiration for today's cultural exchange.
In the cultural exchange between China and the west in the 18 th century,Sonus Family Case is worthy of a study. This case,through the hands of Jesuits,traveled across the sea,spread to Europe and became the material for European thinkers to shape the image of China,which can provide a good sample for the investigation of intercultural communication. This paper aims to reveal the distortion of information in the cultural communication between China and the west and remind the communicator of paying attention to the matching between the cognitive and psychological needs of the information recipient and the communicator 's expectation by examining the similarities and differences between the statements of the Sonus family case in Chinese and western texts and the interpretation of the case by European thinkers. This research can not only enrich the study of cultural exchange between China and the west,but also provide inspiration for today's cultural exchange.
引文
[1]清圣祖实录:第6册[M].北京:中华书局,1985.
[2]清世宗实录:第7册[M].北京:中华书局,1985.
[3]戴逸,李文海.清通鉴:第7册[M].太原:山西人民出版社,1999.
[4]王之春.清朝柔远记[M].北京:中华书局,1989.
[5]陈垣史学论著选[M].上海:上海人民出版社,1981.
[6]阎国栋.俄国汉学史[M].北京:人民出版社,2006.
[7]杜赫德.耶稣会士中国书简集:第3卷[C].郑州:大象出版社,2001.
[8]吴雯,韩琦.欧洲所藏雍正乾隆天主教文献汇编[Z].上海:上海人民出版社,2008.
[9]利玛窦,金尼阁.利玛窦中国札记[M].北京:中华书局,1983.
[10]伯希和.明末奉使罗马教廷耶稣会士卜弥格传[M].上海:上海古籍出版社,2014.
[11]杜赫德.耶稣会士中国书信集:第4卷[C].郑州:大象出版社,2005.
[12]周宪.布莱希特的中国镜像[J].外国文学研究,2011(5).
[13]龙伯格.清代来华传教士马若瑟研究[M].郑州:大象出版社,2009.
[14]孟德斯鸠.论法的精神(下)[M].北京:商务印书馆,2005.
[15]弗兰斯瓦·魁奈.中华帝国的专制制度[M].北京:商务印书馆,1992.
(1)教会学者的著作包括法国人樊国梁《燕京开教略》(北京救世堂1905年印)以及方豪《中国天主教史人物传(下)》(中华书局1988年版)等。世俗学者的著作包括陈垣《雍乾间奉天主教之宗室》(《辅仁学志》1923年第2期),吴伯娅《康雍乾三帝与西学东渐》(宗教文化出版社2002年版),张力、刘鉴唐《中国教案史》(四川省社会科学院出版社1987年版),朱诚如、冯尔康主编《清朝通史雍正朝分卷》(紫禁城出版社2003年版)等。
(1)详见许明龙《黄嘉略与早期法国汉学》,第273—300页,中华书局2004年版。
[2]清世宗实录:第7册[M].北京:中华书局,1985.
[3]戴逸,李文海.清通鉴:第7册[M].太原:山西人民出版社,1999.
[4]王之春.清朝柔远记[M].北京:中华书局,1989.
[5]陈垣史学论著选[M].上海:上海人民出版社,1981.
[6]阎国栋.俄国汉学史[M].北京:人民出版社,2006.
[7]杜赫德.耶稣会士中国书简集:第3卷[C].郑州:大象出版社,2001.
[8]吴雯,韩琦.欧洲所藏雍正乾隆天主教文献汇编[Z].上海:上海人民出版社,2008.
[9]利玛窦,金尼阁.利玛窦中国札记[M].北京:中华书局,1983.
[10]伯希和.明末奉使罗马教廷耶稣会士卜弥格传[M].上海:上海古籍出版社,2014.
[11]杜赫德.耶稣会士中国书信集:第4卷[C].郑州:大象出版社,2005.
[12]周宪.布莱希特的中国镜像[J].外国文学研究,2011(5).
[13]龙伯格.清代来华传教士马若瑟研究[M].郑州:大象出版社,2009.
[14]孟德斯鸠.论法的精神(下)[M].北京:商务印书馆,2005.
[15]弗兰斯瓦·魁奈.中华帝国的专制制度[M].北京:商务印书馆,1992.
(1)教会学者的著作包括法国人樊国梁《燕京开教略》(北京救世堂1905年印)以及方豪《中国天主教史人物传(下)》(中华书局1988年版)等。世俗学者的著作包括陈垣《雍乾间奉天主教之宗室》(《辅仁学志》1923年第2期),吴伯娅《康雍乾三帝与西学东渐》(宗教文化出版社2002年版),张力、刘鉴唐《中国教案史》(四川省社会科学院出版社1987年版),朱诚如、冯尔康主编《清朝通史雍正朝分卷》(紫禁城出版社2003年版)等。
(1)详见许明龙《黄嘉略与早期法国汉学》,第273—300页,中华书局2004年版。