晚明内阁阁臣郑以伟与西学  

The Difference under Appreciation:The Grand Secretary Zheng Yi-wei and the Western Learning

作　　者：陈拓 CHEN Tuo(Faculty of History,Nankai University,Tianjin 300350,China)

机构地区：[1]南开大学历史学院,天津300350

出　　处：《安徽史学》2020年第6期13-20,共8页Historical Research In Anhui

基　　金：上海市教委科研创新计划冷门绝学项目“17—18世纪有关中国的葡萄牙文手稿文献的系统翻译与研究”(2019-01-07-00-07-E00013);中国博士后科学基金第68批面上资助项目“明末清初汉文西学文献序跋的整理与研究”的阶段性成果。

摘　　要：1601年利玛窦进入北京,中国士人多乐与之游,郑以伟即其中之一。郑以伟与徐光启同年入阁,在晚明西学东渐中的角色长期被忽视。文章首先对郑以伟的生平、著述,及其与传教士的交往过程进行爬梳;其次,对集中体现郑以伟西学观的《泰西水法》《七克》二序,进行教内、教外版本互证和文本细读。序中他一方面赞扬了水器的民生价值和“七克”维持世教的功能,另一方面又自诩为传教士的诤友,与原书著译者熊三拔、庞迪我进行商榷,例如将宗教与科学置于对等地位,质疑亚里士多德“四元素说”,并认为天主教“七克”不如周敦颐“主静”说触及根本。这些分歧导致了教内版本对二序文字的篡改,反映出中西文化交流的复杂性与文本的多层次性。This article studies the late Ming Dynasty grand secretary Zheng Yi-wei’s life and writings,in particular,his relationship with missionaries and Chinese Christians.By comparing the Christian and non-Christian versions of Zheng’s prefaces to Taixi Shuifa[Western Methods of Water(Control)]and Qike(Seven Victories),the paper included that,on the one hand,Zheng appreciated the practical functions of western techniques and the moral value of Qike;on the other,he disagreed with Sabatino de Ursis and Diego de Pantoja on various topics.Zheng placed religion and science in an equal position,questioned the Aristotelian Four Elements Theory,and considered Zhou Dun-yi’s theory of“Emphasizing Tranquility”superior to the doctrines in Qike.These differences illustrated the complexity of cultural exchanges between China and the west in the late Ming Dynasty.

关 键 词：郑以伟 利玛窦 《泰西水法》 《七克》 

分 类 号：K248[历史地理—历史学]