摘要
19世纪30年代,"彼得大帝"经传教士引介而进入汉文知识世界。由弱转强、易贫为富的"彼得兴俄",作为隐喻时局政治的优良载体,先是被塑造为"游历—兴国",后又被建构为"游历—变法—兴国",至戊戌时期已基本形成一个情节完整的改革故事。在此背后,既有晚清政治实践的诉求,也有传统思想资源的影响,抑或说是"华夷"观主导下,将异国之君彼得拟构为本土圣王的书写策略。而到1900年前后,在"彼得兴俄"文本中,逐渐渗入基于西方话语的"野蛮—文明"视角,特别是晚清最后十年的西洋史教科书,又为"野蛮—文明"的叙事增添了历史分期与地理区隔的价值意义。"彼得兴俄"也从中国历史叙述结构转向西方经验的线性框架,成为此后叙事雏形及"近代化"符号的滥觞。
In the 1830 s,missionaries introduced the story about Peter the Great to the Chinese knowledge world.According to it,Peter the Great revived Russia from a weak and impoverished country into a strong and rich nation. This story was adopted as a metaphor of politics in late Qing. The story was first told as a two-stage process,from Peter's journey to West Europe to Russia's revival. Then,it evolved into a three-stage process,Peter's journey,Russia's reform,and the rejuvenation of the nation. The gravity of the story,by the 1898 reform period,has been shifted to the one of reform. Several factors drove these changes,including not only the appeal of late-Qing political aspirations but also the influence of intellectual tradition in China. More or less,it is a strategy in which a foreign leader is being portrayed as a sagacious king in the native land under the mindset of Hua/Yi. By the time around 1900,a new story line of "barbarian/civilization"from the Western discourse had been added to the texts about "Peter the Great reviving Russia,"especially in the textbooks on Western history in the late decade of the Qing. As such,the "barbarian/civilization"binary became both a landmark of historical periodization and geographical division. This story also shifted from thenarrative structure of Chinese history to the linear model of Western experience,which became the prototype of the narrative and the symbol of "modernization"in later ages.
出处
《史学理论研究》
CSSCI
北大核心
2018年第4期84-96,159,160,共15页
Historiography Bimonthly
作者简介
顾少华,南开大学历史学院博士研究生
