摘要
柏应理等人1687年在巴黎出版的《中国哲学家孔子》中首次用“neoterici intérpretes”(现代解释者)来称呼程朱理学家,由此派生的“Neo-Confucian(ism)”概念在19世纪末20世纪初被入华基督教传教士以及冈仓天心、胡适等学者使用,并在1926年首次被冯友兰翻译为“新儒家(学)”,其后经过卜德、陈荣捷、狄培理等人的推广而成为海内外通行的专有名词。随着宋明儒学研究的视野立场从宗教观念、哲学义理到思想文化领域的扩展,“Neo-Confucian(ism)”概念在历史上经历了从程朱理学(狭义)到道学(基本义)再到宋学(广义)的意义演变,这意味着必须从历史演变及思想史定位出发界定其意义和范围。
During the Ming and Qing Dynasties,Philippe Couplet,a Jesuit who entered China,and others first used the concepts of“neoterici intérpretes”(modern interpreters)in Latin in Confucius Sinarum Philosophus published in Paris in 1687 to refer to Cheng-Zhu Neo-Confucianism who deviated from the original Confucianism in their new interpretation of Confucian classics and its atheistic tendency.The derived concept of“Neo-Confucian(ism)”was used by the Christian missionaries in China at the end of the 19th Century and the beginning of the 20th Century and Western academic circles to refer to Neo-Confucianism,which fused the three religions to restore the religious tradition of the Pre-Qin Dynasty and constructed a metaphysical system for Confucianism.Okakura Kakuzo(1903)and Hu Shi(1917)are known Japanese and Chinese scholars who used and expounded the concept of“Neo-Confucian(ism)”under the Western influence.Feng Youlan first translated“Neo-Confucian(ism)”into the Chinese concept of“Xin Ruxue”in 1926.Then Li Shicen(1926),Xie Fuya(1928),Chen Yinke(1934)and others also expounded the“Xin Ruxue”concept,which makes it a popular academic term in China.Although out of the need of constructing the ideological history system of Confucianism in the Song and Ming Dynasties and the ambiguity of the meaning of the concept of Neo-Confucianism,after the end of 1932,Feng Youlan used the traditional concept of“Daoxue”which includes the Cheng-Zhu School and the Lu-Wang School.However,the American scholar Derk Bodde used the Western concept of“Neo-Confucian(ism)”to translate“Daoxue”in Feng Youlan’s works,which promoted the dissemination of the concept of“Neo-Confucian(ism)”in the academic circles both at home and abroad.Finally,William Theodore de Bary,the leader of“Columbia School”,played a decisive role in the popularization of the concept of“Neo-Confucian(ism)”and the elucidation of the modern value of Neo-Confucianism.The concept of Neo-Confucianism has experienced the meaning evolution from Cheng-Zhu School(narrow sense),to Daoxue or the Song-Ming Lixue(basic sense),and then to the Song School(broad sense).At first,it refers to the Cheng-Zhu School and its Neo-Confucianism in East Asia(Zhu Xi School)formed after its introduction into Korea and Japan,that is,the new interpretation of Confucian classics toward metaphysics and atheism and emphasizes the transcendence of Pre-Qin Confucianism.Since the early 20th Century,it has been used to refer to the Daoxue of the Song and Ming Dynasties,including the Cheng-Zhu School and Lu-Wang School,that is,the trend of Daoxue that returns to the tradition of Pre-Qin Confucianism and constructs a metaphysical system,emphasizing the return of Pre-Qin Confucianism.Since the late 20th Century,it has been used to refer to Songxue,that is,the trend of Song Studies characterized by the interpretation of righteousness and theory and moral practice,emphasizing the transcendence of the study of chapter and sentence exegesis in the Han and Tang Dynasties.The expansion of the meaning scope of“Neo-Confucianism”and the dilution of its religious color reflect the expansion of the visual paradigm of Western Sinology research from religious ideas and philosophical principles to the field of ideology and culture.All in all,the Western concept of“Neo-Confucianism”and the traditional Chinese concepts of“Songxue”,“Daoxue”and“Lixue”have their profound historical background and ideological connotation,and there are complex negotiation relations between them.Therefore,we must clearly define the meaning and relationship of these concepts from the perspective of historical development and logical structure(ideological system).The concept of“Neo-Confucian(ism)”created by the West has been completely Sinicized in the process of its spread,which is marked by the formation of the Chinese concept of“Xin Ruxue”and its deep integration with the history of Chinese thought and its concepts.In addition,it does reveal the historical fact that the Neo-Confucianism and the thoughts of previous generations have both inheritance(continuity)and transcendence(discontinuity).At present,it has become a trend that it is in parallel with the concept of Chinese traditional Confucianism in the Song and Ming Dynasties.This also reflects the interaction and integration of academic circles both at home and abroad.
作者
连凡
Lian Fan(School of Philosophy,Wuhan University,Wuhan 430072,China)
出处
《浙江大学学报（人文社会科学版）》
CSSCI
北大核心
2023年第2期67-84,共18页
Journal of Zhejiang University:Humanities and Social Sciences
基金
国家社科基金后期资助项目(21FZXB023)
湖北省哲学社会科学研究重大项目(21ZD001)
中央高校基本业务经费资助项目(413000057)。
作者简介
连凡(https://orcid.org/0000-0001-6850-4705),男,武汉大学哲学学院副教授,文学博士,主要从事中国哲学史与比较哲学研究。
