东方乐土:“儒教中国”与欧洲思想现代性  

Ideal East:“Confucian China” and European Intellectual Modernity

作　　者：黄丽娟[1] 

机构地区：[1]北京外国语大学国际中国文化研究院,北京100089

出　　处：《沈阳师范大学学报（社会科学版）》2016年第6期29-34,共6页Journal of Shenyang Normal University(Social Science Edition)

基　　金：北京市社会科学基金资助项目(16wxb003)

摘　　要：16世纪,来华耶稣会士不仅将宗教信仰和科学知识传播到中国,而且还撰写了大量有关帝国的政治制度、语言文字、风俗习惯、经济文化等方面的书籍,向欧洲介绍了一个儒家思想为主导的大一统"儒教中国"。虽然"儒教中国"知识的产生与当时耶稣会的跨文化宗教传播策略密不可分,但在17—18世纪却跃然成为欧洲思想现代性的智慧源泉,中国的表意文字曾一度成为欧洲乃至英国知识界举例效仿的典范。基于福柯的话语场理论分析"儒教中国"话语的产生和过程,能够深入了解17—18世纪欧洲尤其是英国掀起的中国文字热现象所隐含的欧洲思想现代性对"儒教中国"的挪用与调试机制。In the sixteenth century, the Jesuits had not only introduced religious faith and scientific knowledge to China, but also conveyed to Europe the knowledge of ＂Confucian China＂by writing on Chinese politics, economics,language, customs, and culture as well. Though ＂Confucian China＂is closely related to the Jesuits＇ trans-cultural strategy of religious transmission, it became the sources of European intellectual modernity in the seventeenth and eighteenth century. Taking Chinese ideography as an example, it had at this time become the original language for the European countries to idolize. According to Michel Foucault, the discourse of ＂Confucian China＂underlies power relations when was produced and spread. This study probes especially into how＂Confucian China＂was produced by the Jesuits and how the British and European thinkers incorporated Chinese language into the ideas of European thinkers, so as to illustrate the mechanics of trans-cultural appropriation underlying the sinophilia in Europe of seventeenth and eighteenth century.

关 键 词：“儒教中国” 欧洲 思想现代性 

分 类 号：B222[哲学宗教—中国哲学] B504