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作 者:谭渊 刘琼[2] TAN Yuan;LIU Qiong
机构地区:[1]华中科技大学外国语学院 [2]武汉软件工程职业学院英语教研室
出 处:《广东外语外贸大学学报》2022年第3期89-100,159,共13页Journal of Guangdong University of Foreign Studies
基 金:教育部哲学社会科学研究重大课题攻关项目“‘中国故事’在世界文学中的征引阐释及启示研究”(20JZD046)。
摘 要:1735年,《今古奇观》中的三部短篇小说通过《中华帝国全志》传入欧洲及世界。其中《吕大郎还金完骨肉》以“戒人作恶,劝人为善”为宗旨,带有明显的道德训诫色彩,与《耶稣会通信集》记述的中国农民拾金不昧的故事共同塑造着作为“道德伦理之乡”的中国形象。1844年,法国编者为渲染《卡拉夫王子与中国公主》故事的中国色彩,将《吕玉的故事》收入波斯民间故事集《一千零一日》改编本。而在1979年出版的阿拉伯文版《一千零一日》中,《吕大郎还金完骨肉》又被改编为《商人马尔迈尔的故事》。虽然该版本中的人物全部被换上阿拉伯化的名字,但核心情节并没有发生改变。从“还金”故事传播过程中一直保持稳定的“中国基因”可以看出,中国传统文化中的拾金不昧、善恶有报和敬天思想对故事的成功传播发挥了决定性作用,而隐藏在这些成功要素背后的则是中国文化软实力和儒家文化对中国社会的深刻影响。In 1735,three short stories in The Wonders of Today and Ancient Times were introduced to the Europe through the General Description of the Chinese Empire. Among them,Lu Dalang Returning Gold and Finding His Son takes “abstaining from evil and persuading people to be good”as its purpose,which has obvious moral admonition color,and together with the story of Chinese farmers’ money-returning in the Collection of Letters by Jesuits,it shapes the image of China as a “home of morality and ethics”. In 1844,the French editor added Lu Yu’s Story to the adaptation of the Persian folk tales One Thousand and One Days in order to render The Story of Prince Calaf and Chinese Princess with Chinese color. In the Arabic version of One Thousand and One Days published in 1979,Lu Dalang Returning Gold and Finding His Son was adapted into The Story of the Merchant Malmyr. Although all the characters in this version have been replaced with Arabic names,the plot has not changed. From the stable “Chinese gene” in the process of spreading the story of Lu Dalang,it can be seen that the ideas of returning money without greed,rewarding good and evil and respecting heaven in Chinese traditional culture play a decisive role in the successful dissemination of the story. Behind these elements of success is the soft power of Chinese culture and the profound influence of Confucianism on Chinese society.
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