【田海】中學西傳的典範個案：19世紀“孔教”(C甜心一包養網onfucianism)一詞的發明

requestId:68499ab1470351.84748414.

A classic case of the Western Translation of Middle School: The invention of the 19th century “Confucianism”

Author: Tian Hai (Dutch Han Chinese scholar, taught by Oxford Chinese lecture, and was an important graduate from Han Chinese studies)

Translator:Shi Sui (Shanghai Teachers and Big Humanities and Communication Institute)

Source: “Shanghai Teachers and Big Sciences Journal: Philosophy and Social Science Edition” 2016 Issue 4

Time: Confucius was in the 2568th year of Dingyou, the sixth day of the eighth month of the eighth month of Yimao

Jesus September 25, 2017

Content summary:The invention of the word “Confucianism” in the East was not only affected by the words constituted by Jesus in the 17th and 18th centuries, but also by the religious experience of the inventors themselves. In the wider religious and social context of China, the 19th century priests can see the polygons of a more complete religious activity, so they often regard Confucianism as a religious civilization and construct it as a religious model. In the 20th century, China’s original religious landscape was destroyed and almost completely destroyed. In China, the eradication of science caused the meaning of worshiping Confucius to be lost in the middle of the year. By the May Fourth Movement, Confucianism was regarded as a weak Chinese patriotic leader. In Europe, the new mainstream method of China’s study was a cultural study method influenced by the study of citizenship. It is difficult to preserve Confucianism as a view of religious civilization in this environment. These reasons have led to the most basic change of the Confucianism method throughout the 20th century, that is, to construct Confucianism as a philosophy. However, these new events have been far away from the actual situation of history, are far from the development history of Chinese thinking, and are also very close to the actual situation of the existence of Confucian religious civilization in history.

Keywords: Confucianism/Religion/Philosophy/Suburban Survey/Religion/Confucianism/religion/philosophy/field investigation/religious context

Even though the keyword model of “China” was created by Jesus’ 17th and 18th centuries, their 19th centuries church comrades also made major contributions,However, in the process, it was still guided by biases between central Europe or mid-american. ① However, the fact is not so simple. Without saying anything, the priests heard about the targeted incidents that year, sometimes they were far more than we today, because they were living and working in traditional Chinese society, and religious civilization still fully developed its effectiveness at that time. This article aims to use the invention of the term Confucianism as a case of religious civilization in the 19th century to prove that its inventors were not only affected by previous models, but also in this field. They may have prejudice, but they do not think of it.

The pure academic researchers after the priests took charge of the extensive adoption of the “Confucianism” project, but they have mostly defined it as philosophy because they have received Oriental Classic Training and are inspired by the Chinese academic community’s increasing emphasis on text and literary research. In fact, in many ways, these new generations of Eastern scholars are far from their predecessors. Therefore, the repositioning of the “Confucianism” from religion to philosophy is the result of the current debate: Confucianism is a religion (or maybe, I would rather call it “religious civilization”), or a philosophical study? In this dispute, the question of where the “Confucianism” comes from is lack of people. ②

I think that at most, you can learn from the 19th century’s predecessor in two aspects. First, they had to create a series of characteristics to form the new label of “Confucianism”, but used a divergent approach. This tells us that this sign has a complete view, not only in the time of its invention, but also in the implicit sound it has in the next few centuries. Because this sign has no direct relationship with the object it refers to, it cannot be simply defined in one correct way. Second, what is more interesting to me is that the thoughts we receive are derived from late observations, the kinds of native social phenomena that our 19th century pioneers saw in the real environment at that time, and tried to describe and classify them. After the 19th century, China rebelled first, but it was reactionary and internal wars. The larger religious civilization environment was destroyed. Some increasingly sporadic religious ceremonies and other religious activities were fortunately destroyed, but they were given new meanings, or they were also lost. Finally, in addition to the lessons we can learn from the past, this sign itself has become a key point for modern Chinese and Chinese history. Therefore, clearing the history of the constitutive history of the word “Confucianism” will help us gain a better perspective when we touch and apply or oppose the application of this tag.

The authors discussed in this article actually did not accurately understand the meaning of “religion” or “philosophy”. For them, there is no need to conflict between the two. In addition to the late period, Gao Yan (J.J.M.d, who left the Roman God ChurchIn addition to e Groot, 1854-1921), most of them are Protestant priests, so they have a profound religious outlook. All these authors grew up in the civilization where Christianity prevailed, and therefore they were unable to determine the religious nature of other civilizations by their own (formerly) religion. Traditional Chinese scholars do not regard it as a problem, because they lack the concept of treating religion as a different thing. They use teachings, ways or other languages ​​to define what we now believe in the “Confucianism” tags that include two meanings of religion and philosophy. If you want to make a relatively simple definition of religion, I think it refers to an interpretation, depiction, and preservation in a world made by some inherent value, pressure or existence, whose existence is taken for granted and cannot be rejected. What philosophy does not differ much from religion. Except for any of its methods that can be thoroughly verified in theory, the two have many overlaps in our own and other texts; perhaps the so-called distance between them is originally human-oriented at a certain level. ③

My discussion will begin with Sir John Barrow (1764-1848) in the 1804 book “Viewing China”, followed by priest writers such as Joseph Edkins (1823-1905), James Legge (1815-1897), Justus Doolittle (1824-1880), and Gao Yan, the first full-time suburban examiner in China. Except for John Barrow, everyone has a long or even decades of rich experience in China. No one among them created a strong school, and their works on Chinese religious civilization, including Confucianism, were greatly neglected by the 20th century academic circle. Lejaco is very well-known for his translation of Chinese classics (he suggested not to use the word “scriptures”), and Gao Yan was discovered only by Maurice Freedman (1920-1975) in the late 1970s. ④As long as this happened, Song Wei was nervous and hurriedly pulled them out of the flower. People have applied methods not available to 20th century scholars to observe traditional China. With the elimination of the scientific system in 1905, various tides that destroyed the religious system also followed throughout the 20th century.

The Living Religious Land

Compared with Chinese religious researchers in the 20th century and later, our 19th century predecessors have experienced a more extensive Chinese religious career in China. The only exception was John Barro, who could only speak infinite Han language, and all his knowledge was based on the visit of the Sergalani delegation to Beijing from 1792 to 1794, during which he lived in Xia Palace (also known as the Yuanming Garden) for several months and made some long tours around Beijing. ⑤ Other, in the decades after this visit, Barro visited the group books to complete his final visit report. All the books about China he read were French and written by Jesus who had served in the Qing court. These articles were an important source of information for obtaining Chinese information at that time. Although the group was often used as a religious institution for the hotel at that time, Barro’s statements about religious topics were quite cautious. ⑥ He tends to keep information at the best state of being able to hear, sight, and smell the nose. This confesses that his unlimited ability to gain relevant knowledge through conversations, and this also explains why he cannot obtain more information on China’s religious career in the whole, besides what he calls “Confucionists”.

Ajosse has traveled to China since 1848 until his past lives. He finally lived in the city and then went to the capital. He is a living disciple, and at the same time he reads various cultures to study all aspects of Chinese civilization. ⑦ In his book “Religion of China” (revised in 1878), Ajosse described in detail his visits to many church temples and monks of religiosity, and how he had a profound conversation with an abbot. ⑧Similarly, he also tried to persuade the officials of the of