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本文以黄宗羲为线索探讨了清代初期宁波文人群体对于西学(天主教文化)的回应与处置态度。首先论述了明清之际浙东学术精神领袖刘宗周的西学观,认为刘氏本着体用无间、道器合一的逻辑理路,对于西人西学持彻底否定的立场;其次论述了黄宗羲本人的西学观,指出他对于西学,总体而言是斥其神学而纳其技艺,但西学对于其在上帝、魂魄、天堂地狱等方面的见解实有间接之影响;再次以万斯同、黄百家、全祖望为个案论述了黄宗羲学生辈的西学观,认为这个群体在回应西学冲击时虽非铁板一块,但其基本态度则少有轩轾,这就是在正邪之差、夷夏之防、文野之分的思维定势之下必然延展出来的对作为“他者”之西学的怀疑和否定,西方技艺之“用”也只能在“中源”的招牌之下被接纳到儒学“道体”之内。这种应对与处置西学的态度,在当时是主流立场。
In this paper, Huang Zongxi as a clue to explore the early Qing Dynasty in Ningbo literati groups for Western learning (Catholic culture) response and attitude. First of all, it discusses Liu Zongzhou’s western view of the academic spirit leader in eastern Zhejiang during the Ming and Qing Dynasties, and holds that Liu’s standpoint of completely negating Western learning is based on the logical principle of being intimate and unification with Taoism. Secondly, Western concept of learning, pointed out that he is Western learning, generally denounced theology and its skills, but Western insights on its God, soul, heaven and hell and other aspects of the indirect impact; once again with Vance, Huang 100, all Ancestor Wang Huang Zongxi discussed the case of Western students view of life, that this group in response to the impact of Western learning although not a piece of iron, but its basic attitude is less Xuan Zang, which is the difference between good and evil, Yixia of the anti-cultural The doubt and negation of Western learning as “other ”, which is bound to be extended under the trend of thinking, can only be accepted into Confucianism under the signboard of “Zhongyuan” “Road body ” within. This attitude toward dealing with Western learning was at the time the mainstream.