在索隐与文本之间:鸦片战争前耶稣会士对《易经》的译介  

On Jesuits' Translation and Dissemination of I Qing Before the First Opium War

作　　者：岳峰[1] 林风[1,2] 

机构地区：[1]福建师范大学外国语学院 [2]福州外语外贸学院

出　　处：《中国文化研究》2016年第3期150-159,共10页Chinese Culture Research

基　　金：岳峰主持的国家教育部一般项目"在世俗与宗教之间走钢丝:传教士译介儒经研究"(项目号:12YJA740035)的阶段性研究成果之一

摘　　要：鸦片战争前,十三位来自欧洲的耶稣会士译介了《易经》。利玛窦、金尼阁、卫匡国与柏应理是西传《易经》的首批西方学者,他们开索隐之先。由于思维差异、宗教政治、宗教训练与汉学发展的原因,其后的译介者分为两派,白晋等人将索隐式翻译推向极致;刘应等人的翻译则基于文本。《易经》的译介源于传教之需;对《易经》的索隐起于良善,见于亲和;索隐派的思考出自内心,源于信仰,流于争议。这些耶稣会士客观上把中国的群经之首推向了西方世界。Before the 1830＇ s, B European Jesuits introduced I Qing to the western world, and translated it. Matteo Ricci, Martin Martini, Philippe Couplet Nicolas and Trigault activated the dissemination and translation of I Qing featuring figurism. Due to differences of thinking modes, religious politics, religious training and the maturity of Sinology, later Jesuits were divided into two schools. Pere Joachim Bouvet, and others interpreted and translated I Qing through the figurists＇ approach heavily. Claude de Visdelou, and others, however, translated the book on the textual basis. The translation of I Qing was a cultural must for the dissemination of Christianity. The figurists＇ approach was adopted out of kindness and they manifested a friendly attitude towards the Chinese culture. The figurists＇ ideas were engendered by their faith from the depth of minds, although their ideas have been highly controversial. All in all, all the 13 Jesuits have contributed to the dissemination of I Qing in the western world.

关 键 词：《易经》 翻译 索隐 

分 类 号：B221[哲学宗教—中国哲学]