从康熙历狱看清初士人的西学观
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摘要
西学东渐发生在明末清初这样一个特定的时代,其时政治、社会、思想、学术各方面均经历着剧烈的变动。本文以康熙历狱为背景,通过个案的比较与综合分析,考察清初士人对待西学的立场观点及其对清代学术文化所造成的影响,探究清初中西文化交融的历史轨迹。
耶稣会士以传播天主教为媒介,拉开了第一波西学东渐的历史序幕。传教士们企图用“宗教”和“天主教义”来对抗中国古老的文化,由于中西文化的内涵不同,中西文化的碰撞不可避免。双方从统一的观念出发,力图同化对方。最终,东西方思维方式的差别导致了“康熙历狱”的爆发。康熙历狱实质是中西文化交流、碰撞的集中体现,历狱事件是天儒冲突的必然结果。
康熙历狱爆发后,清初士人对此事表现出来截然不同的两种态度。一部分士人对杨光先反西学的作法强烈反对,其代表人物有王士祯,他大力推崇梅文鼎的兼同中西之学的观点,主张“会通中西”,“中西超胜”。一部分士人对杨光先反西学的作法则表示同情与支持,如彭孙贻、陆陇其等人。康熙中后期士人对西法与西教的态度转变,反映出中西文化在清初经历了猛烈碰撞后,正逐步走向冷静与理性。
清初士人的西学观不外乎反教、奉教和折衷三种情况。与此相关联在思想观念上体现为持中斥西、西学中源等思想倾向。持中斥西者对天主教的排斥并非简单的仇外心理所致,一方面是持中斥西者以一种逆向思维考虑问题,另一方面是他们的文化本位主义心态在作怪。西学中源说鼓荡不息,对中国文化发展产生了深刻影响。
中西文化的交流是一个历久弥新的课题,无论现在或将来都会成为许多文化研究者所关心的重大课题。世界上存在的多元文化的交流与互动,其地位应当是平等的,文化研究者都应当作出历史、客观的反思。只有这样,才能更好地促进人类文明的健康发展。
Western Learning the late Ming and early Qing exactly happened last in Chinese history known as the such a specific time when the political,social,ideological,academic aspects are experiencing dramatic changes in the early Qing Dynasty is this climax species of big changes and the gradual re-integration period.In this paper,select the calendar from the KANGXI Dynasty and early Qing prison watch the Western concept of the theme,is driven by the early Qing Dynasty scholar-officials who want to learn are how to meet the challenges of the Western cultural heterogeneity,the early Qing Dynasty response also affects the extent to which the agitation was with the academic and cultural trends.
Jesuits to spread the Catholic Church started the first wave of Western Learning the history of the prelude.Missionaries tried to use the "religious" and "Catholic justice" to combat the ancient Chinese culture,because of the.connotation of Chinese and Western cultures is different from the inevitable collision between Chinese and Western cultures.The two side start from the concept of a unified effort to assimilate the other.Finally,the East-West differences in the way of thinking led to a "KANGXI calendar prison" It is the Chinese and Western cultures communicate in real terms in prison,a concentrated expression of the collision.
Conflict between Western science and Chinese culture is " KANGXI calendar prison" case the outbreak of the premise,however,"Li Yu" case are days of the outbreak of the conflict the inevitable result of Confucianism.The cause of the conflict,not simply from one perspective,but ideological differences and political struggle necessary days are caused by the conflict key.After outbreak t of the KANGXI prison calendar,the early Qing Dynasty on the matter shown by two entirely different ways.Yang first part of the scholar of anti-Western approach to the strong opposition,and its representatives MEI wending him advocate for and with the study of Chinese and Western style,that "will pass the Central and Western,"."Chinese and Western super win." The other one of the scholar of anti-Western approach that sympathy and support,such as Sun Yi Pang,land,etc.Early Qing Dynasty and the West of western taught a change in attitudes,reflecting the experience of Chinese and Western culture at the early Qing Dynasty,after a fierce collision,is gradually moving towards rational.
Early Qing Dynasty of the Western concept of nothing more than anti-religion,teaching and compromise from the three situations..Holders in the West on the Catholic Church denounced the exclusion is not due to simple xenophobia,on the one hand are those who hold in the West invested in a reverse way of thinking to consider questions on the other hand,are their cultural departmentalism mentality at play.Western sources said that in the development of Chinese culture had a profound impact.
I believe that the exchange of Chinese and Western cultures is a good old subject,now is going to become much cultural researchers are concerned about major issues.I think the world of the existence of multi-cultural exchange and interaction,and its status should be equal,a variety of cultural patterns should be history,the objective to reflect on their own history of human civilization at the attitude of selection.Only in this way can better promote the healthy development of human civilization.
耶稣会士以传播天主教为媒介,拉开了第一波西学东渐的历史序幕。传教士们企图用“宗教”和“天主教义”来对抗中国古老的文化,由于中西文化的内涵不同,中西文化的碰撞不可避免。双方从统一的观念出发,力图同化对方。最终,东西方思维方式的差别导致了“康熙历狱”的爆发。康熙历狱实质是中西文化交流、碰撞的集中体现,历狱事件是天儒冲突的必然结果。
康熙历狱爆发后,清初士人对此事表现出来截然不同的两种态度。一部分士人对杨光先反西学的作法强烈反对,其代表人物有王士祯,他大力推崇梅文鼎的兼同中西之学的观点,主张“会通中西”,“中西超胜”。一部分士人对杨光先反西学的作法则表示同情与支持,如彭孙贻、陆陇其等人。康熙中后期士人对西法与西教的态度转变,反映出中西文化在清初经历了猛烈碰撞后,正逐步走向冷静与理性。
清初士人的西学观不外乎反教、奉教和折衷三种情况。与此相关联在思想观念上体现为持中斥西、西学中源等思想倾向。持中斥西者对天主教的排斥并非简单的仇外心理所致,一方面是持中斥西者以一种逆向思维考虑问题,另一方面是他们的文化本位主义心态在作怪。西学中源说鼓荡不息,对中国文化发展产生了深刻影响。
中西文化的交流是一个历久弥新的课题,无论现在或将来都会成为许多文化研究者所关心的重大课题。世界上存在的多元文化的交流与互动,其地位应当是平等的,文化研究者都应当作出历史、客观的反思。只有这样,才能更好地促进人类文明的健康发展。
Western Learning the late Ming and early Qing exactly happened last in Chinese history known as the such a specific time when the political,social,ideological,academic aspects are experiencing dramatic changes in the early Qing Dynasty is this climax species of big changes and the gradual re-integration period.In this paper,select the calendar from the KANGXI Dynasty and early Qing prison watch the Western concept of the theme,is driven by the early Qing Dynasty scholar-officials who want to learn are how to meet the challenges of the Western cultural heterogeneity,the early Qing Dynasty response also affects the extent to which the agitation was with the academic and cultural trends.
Jesuits to spread the Catholic Church started the first wave of Western Learning the history of the prelude.Missionaries tried to use the "religious" and "Catholic justice" to combat the ancient Chinese culture,because of the.connotation of Chinese and Western cultures is different from the inevitable collision between Chinese and Western cultures.The two side start from the concept of a unified effort to assimilate the other.Finally,the East-West differences in the way of thinking led to a "KANGXI calendar prison" It is the Chinese and Western cultures communicate in real terms in prison,a concentrated expression of the collision.
Conflict between Western science and Chinese culture is " KANGXI calendar prison" case the outbreak of the premise,however,"Li Yu" case are days of the outbreak of the conflict the inevitable result of Confucianism.The cause of the conflict,not simply from one perspective,but ideological differences and political struggle necessary days are caused by the conflict key.After outbreak t of the KANGXI prison calendar,the early Qing Dynasty on the matter shown by two entirely different ways.Yang first part of the scholar of anti-Western approach to the strong opposition,and its representatives MEI wending him advocate for and with the study of Chinese and Western style,that "will pass the Central and Western,"."Chinese and Western super win." The other one of the scholar of anti-Western approach that sympathy and support,such as Sun Yi Pang,land,etc.Early Qing Dynasty and the West of western taught a change in attitudes,reflecting the experience of Chinese and Western culture at the early Qing Dynasty,after a fierce collision,is gradually moving towards rational.
Early Qing Dynasty of the Western concept of nothing more than anti-religion,teaching and compromise from the three situations..Holders in the West on the Catholic Church denounced the exclusion is not due to simple xenophobia,on the one hand are those who hold in the West invested in a reverse way of thinking to consider questions on the other hand,are their cultural departmentalism mentality at play.Western sources said that in the development of Chinese culture had a profound impact.
I believe that the exchange of Chinese and Western cultures is a good old subject,now is going to become much cultural researchers are concerned about major issues.I think the world of the existence of multi-cultural exchange and interaction,and its status should be equal,a variety of cultural patterns should be history,the objective to reflect on their own history of human civilization at the attitude of selection.Only in this way can better promote the healthy development of human civilization.
引文
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[2]日本安政乙卵翻刻.圣教破邪集卷一[M].南京图书馆藏,明崇祯十二年刻本.
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[17]何世贞.“天释是非迥别”条.崇正必辩上卷[M].
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[19]王士禛.蚕尾集[M].齐鲁书社,1997.
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[30]黄宗羲.黄宗羲全册第三册[M].杭州:浙江古籍出版社,1992.
[31]小川晴九.东亚地动说的形成[J].科学史译丛1984,(1).
[32]黄宗羲.黄宗羲全集第四册[M].杭州:浙江古籍出版社,1992.
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[34]张潮.虞出新志[M].河北人民出版社,1985.
[35]张国刚.从中西初识到礼仪之争--明清传教士与中西文化交流[M].人民出版社,2003.
[36]肖若瑟.天主教传入中国考[M].上海:上海书店,1989.
[37]李之藻.重刻天主实义序[M].中华书局,1989.
[38]徐宗泽.明清间耶稣会士译著提要[M].中华书局,1989.
[39]徐光启,徐光启文集卷一[M].上海:上海古籍出版社,1984.
[40]方以智.物理小识[M].商务印书馆,1937.
[41]徐光启,徐光启文集卷一[M].上海:上海古籍出版社,1984.
[42]戴震.测园海镜提要[M].四库全书总目,一零七卷.
[43]方豪.天主教人物传(上)[M].北京:中华书局,1988.
[44]李天纲.天儒同异:中西文化学说述评[J].复旦大学学报(社会科学版),1997,(3):29-34.
[2]日本安政乙卵翻刻.圣教破邪集卷一[M].南京图书馆藏,明崇祯十二年刻本.
[3]梅恩波.传教伟人马礼逊[M].台湾基督教文艺出版社,1997.
[4]周燮藩.中国的基督教[M].北京:商务印书馆,1997.
[5]王晓朝.基督教与帝国文化[M].北京:东方出版社,1997.
[6][法]谢和耐著、于硕译中国文化与基督教的冲突[M].沈阳:辽宁人民出版社,1989.
[7]徐昌治.圣朝破邪集·筹人传(卷四十六,卷四)[A]中国文化概论[M].北京:高等教育出版社,1984年.
[8]方豪.中国天主教史人物传[M].北京:中华书局,1988.
[9]黄贞.尊儒亟镜序[A].破邪集[C].
[10]施耀邦.福建巡海告示[A].破邪集[C].
[11]杨光先.辟邪论上.不得已[M].
[12]杨光先.辟邪论中.不得已[M].
[13]孙尚杨.基督教与明末儒学[M].北京:东方出版社,1994.
[14]王之春.清朝柔远记[M].北京:中华书局,1989.
[15]孙星衍.五松园文稿[M].岱南阁丛书本.
[16]黄一农.杨光先家世与生平考[J].台湾国立编译馆馆刊,1990,(2):17.
[17]何世贞.“天释是非迥别”条.崇正必辩上卷[M].
[18]王士禛、靳斯仁著.池北偶谈[M].中华书局,1982.
[19]王士禛.蚕尾集[M].齐鲁书社,1997.
[20]钱仪吉.碑传集卷十八[M].中华书局点校本,1993.
[21]影印本《不得已》下卷附录,页1331.
[22]黄一农.杨燝南---最后一位疏告西方天文学的保守知识分子[J].台湾汉学研究第九卷第一期,1991,(1):229-245.
[23]王棠.燕在阁知新录三十二卷[M].齐鲁书社,1995年.
[24]王棠.燕在阁知新录[M].齐鲁书社,1995年.
[25]李光地.榕树语录[M].四库全书本.
[26]万斯同.石园文集[M].四明丛书本.
[27]黄百家.万季野先生斯同墓志铭[M].卷一百三十一,台湾明文书局,1985.
[28]梅文鼎.勿庵历算书目·明史历志拟稿[M].丛书集成初编本.丛书集成初编本.
[29]黄百家.明史·历志抄本[M].中科院图书馆藏.
[30]黄宗羲.黄宗羲全册第三册[M].杭州:浙江古籍出版社,1992.
[31]小川晴九.东亚地动说的形成[J].科学史译丛1984,(1).
[32]黄宗羲.黄宗羲全集第四册[M].杭州:浙江古籍出版社,1992.
[33]潘耒.遂初堂文集[M].康熙间刻本,卷五.
[34]张潮.虞出新志[M].河北人民出版社,1985.
[35]张国刚.从中西初识到礼仪之争--明清传教士与中西文化交流[M].人民出版社,2003.
[36]肖若瑟.天主教传入中国考[M].上海:上海书店,1989.
[37]李之藻.重刻天主实义序[M].中华书局,1989.
[38]徐宗泽.明清间耶稣会士译著提要[M].中华书局,1989.
[39]徐光启,徐光启文集卷一[M].上海:上海古籍出版社,1984.
[40]方以智.物理小识[M].商务印书馆,1937.
[41]徐光启,徐光启文集卷一[M].上海:上海古籍出版社,1984.
[42]戴震.测园海镜提要[M].四库全书总目,一零七卷.
[43]方豪.天主教人物传(上)[M].北京:中华书局,1988.
[44]李天纲.天儒同异:中西文化学说述评[J].复旦大学学报(社会科学版),1997,(3):29-34.