【作者】 马智慧；

【导师】 计翔翔；

【作者基本信息】 浙江大学 ， 中国古代史， 2013， 博士

【摘要】 王宏翰是清代初期中西文化大碰撞、大交流的时代,主动与西学展开对话,在医学、天文、地学乃至思想等多个领域会通中西的一位普通士人。他著述成果丰硕,多达十八种,特别是在中西医学会通领域建树颇多,有“中国第一接受西说之医家”之誉。由于其著述刊刻不多,许多稿本、抄本流布不广,导致对他的研究基本限于医学史视角,难以窥其全貌。本文在深入挖掘史料的基础上,以其传世的《医学原始》、《古今医史》、《性原广嗣》、《四诊脉鉴大全》,特别是学界尚未深入研究的稿本、孤本《乾坤格镜》为基础,在以下三个方面进行了探索：第一,以叙事史学的视角,关注对王宏翰生平、家世、交游、信仰、医术、学问、著作等进行考证,力图还原一个更接近历史本来面目的王宏翰。笔者认为,王宏翰出生于顺治五年(1648),而其卒年当存疑。王氏并非天主教徒,其信仰是传统儒学思想和上古“天”崇拜的杂糅,并通过格致之学,将“天”连通天主教语境中的“天主”。他的交游以儒士为主,兼有天主教徒,并从两方面获取学问认知。王家与徐光启家族一直保持密切关系,其祖父王国臣正因徐光启影响而推崇天学,王宏翰与徐光启曾外孙许缵曾也有来往,王氏四子均皈依耶教。王氏本业儒,精医,均有家学渊源,这也是他以“儒医”自任的重要原因,而其西学认知则主要来源于研习传教士著作。这些考证为分析其中西会通的思想,有基础作用。第二,以分析史学的视角,全面梳理王氏存世著作中彰显的有别于时代主流的意识和认知。一是医学领域。分析《医学原始》、《古今医史》、《性原广嗣》、《四诊脉鉴大全》四书中会通中西医学与思想倾向的主要内容,重点是其对“元神元质”说、“四元行”说、“人身一小天地”、“四液”说、胎生说,以及西医解剖学中对心和脑的新认识,评估其会通的广度与深度,挖掘其在会通中的创造与成就,特别是在胎教、人的本能、生育等方面的推陈出新,并分析其会通中的问题与原因,以期对其“中国第一接受西说之医家”有更为具象的认识和评价,也对受时代背景所限的跨文化对话的障碍予以解读。二是天文、地学等领域。以《乾坤格镜》中的史料为基础,首先,梳理王宏翰对当时传入的西方天文学的吸纳,以及这些新知识对其宇宙观产生的影响,这种影响不仅体现在其对“浑天说”、“十二重天说”的认识上,更涉及对宇宙本原和未来的认识,以及由“天”创造和操控的造化之机奥的认识。可以说,正是在天文学领域的会通,使王宏翰对中华格致之学产生了质疑,反而是“西儒”的格致之学能够明天地变化之本,而在中西信仰有相通之“天”的理念下,达到了跨文化对话的效果。其次,分析王宏翰对明清之际传入中国的世界地理知识的吸纳与融会,梳理他采录文献的来源——《职方外纪》、《坤舆图说》,以及他对采录文献的处理方式,重点考证其中收录的三幅世界地图的源流,特别是不同于以往发现的其他世界地图的“坤舆五大洲东、西图”的来源及特点。传教士带来的关于世界地理的新知识,让王宏翰认识到彼时中华格致之学的不足,这也成为他会通中西,借“外力”光大儒学的动因之一。再次,梳理其对自然界各种现象的新认识,这些认识基于传教士带来的古希腊自然哲学,一定程度上揭开覆盖在自然异象上的神秘面纱,让王宏翰更服膺“西儒格致之学”进而提高中华儒学中上古“天”之神圣。第三,以观念史学的视角,探究其思想信仰之本、志趣所在、中西会通宗旨,还原一个为光大儒学、医道而通过格致之学与西学展开对话的士人的观念,客观评价其在时代背景下的所思所行。王宏翰在以儒为本的基础上会通中西，他有匡正时弊、启发学问、挽救儒学于式微的志趣,在“天儒之间,其理惟一”理念下,他兴奋于西学新知,探索会通之道,虽然未取得科学研究“范式”的突破,但其著述之丰富,其精神之积极,堪称可贵。综上,本文以案例研究的视角,为探求明清之际跨文化对话中普通士人对异质文化的因应,提供一个样本,有助于提高试图在这一领域归纳出若干规律的宏观研究成果的可靠性。王宏翰的中西会通站在一个“儒医”学者的角度,在宗教信仰皈依范畴之外,进行了多领域的跨文化对话,并在中西同一“天”的基础上,吸纳大量西学知识,循着格致之学的方法论,践行着自己的理想——光大儒学、医道。更多还原

【Abstract】 Wang Honghan lived in a period of early Qing Dynasty when Chinese and western culture collided and mingled with each other. He made a combination between Chinese and western culture in various areas such as medical science, astronomy, geography and ideology. With as many as eighteen works, he could be regarded as a fruitful expert, especially in the blending between Chinese and western medical science, with the reputation of the first Chinese doctor accepting western medical science. His works were seldom printed, and manuscript and transcript of some works did not spread widely, which resulted in the fact that studies on him were confined to the perspective of medical history; therefore, it is difficult to make a thorough research on him. On the basis of historical data, including his handed-down works Yi Xue Yuan Shi, Gu Jin Yi Shi, Xing Yuan Guang Si, Si Zhen Mai Jian Da Quan, especially the unique copy of manuscipt Qian Kun Ge Jing, this paper makes an exploration in the following three areas:First, from the perspective of narrative history, the author intends to uncover a real historical Wang Honghan, focusing on research on his lifetime, belief, social intercourse, relatives, works, knowledge, and medical skills. It is believed by the author that he was born in1648, the fifth year during Shunzhi’s reign, but when he died is till unknown yet. Wang Honghan was not a catholic. His belief was a blending of traditional Confucian thoughts and the worship of Tian originated in remote ages. In addition, by means of the philosophy "studying natural phenomena in order to acquire knowledge", Wang connected the Chinese concept of Tian with Deus in Catholicism. He made friends mainly with Confucian scholars, and also with Catholics, getting knowledge from both types. His family kept a close relationship with Xu Guangqi’s. His grandfather hold the study of Tian in esteem. Wang Honghan was also a friend of Xu Zuanzeng, a grandson of Xu Guangqi. The four sons of Wang’s all believed in Christianity. Originally, Wang studied Confucian thoughts, and had expertise in medical science, both subjects were heritage of his family, and that was why he called himself a Confucian physician. His western learning was largely from his study of the works of missionaries. All these textual researches serve as a foundation for the analysis of his mingling Chinese and western thoughts. Second, from the perspective of analytical history, the author singles out Wang’s awareness and cognition that were different from mainstream of his times. The first field is medical science. After analyzing the main content of the blending of Chinese&western medical science and thoughts demonstrated in the four books Yi Xue Yuan Shi, Gu Jin Yi Shi, Xing Yuan Guang Si, Si Zhen Mai Jian Da Quan, it can be seen that they were focused on the theory of primodial spirit and nature, quaternary, four liquids, the idea that a human body was a miniature of the world, the science of embryo, new knowledge of heart and brain in anatomy. The width and depth of such blending is estimated; creation and achievements in it are pointed out, especially those in embryo, instinct and reproduction. Besides, problems and causes in the blending are also analyzed, so that people can have a more specific knowledge and evaluation of Wang’s title as the first Chinese doctor accepting western medical science and that the obstacles faced by cross-cultural scholars because of times can be interpreted. The second field includes astrology, geography and so on. On the basis of the historical data in Qian Kun Ge Jing, the author firstly analyzed Wang Honghan’s absorption of western astonomy and the impact of this new knowledge on his cosmology, which was reflected in his knowledge of theory of sphere-heavens and twelve-fold heaven, and also in his understanding of the origin and future of cosmos, and the mechanism of nature created and manipulated by Tian. It is safe to say it was the blending in astrology field that aroused Wang’s suspicion of the Chinese philosophy of studying natural phenomena in order to acquire knowledge. He thought that western approach could better clarify the reasons of the changes of earth and cosmos. Thus, a conversation was made between Chinese and western culture, with the cross-cultural concept of Tian as a medium. Moreover, this paper makes an analysis on Wang’s absorption and blending of geographical knowledge that was spread to China in Ming and Qing Dynasty, the origin of the literature he collected and recorded, such as Zhi Fang Wai Ji and Kun Yu Tu Shuo, and his methods of collecting and recording literature. A textual research is made on the source of the three world maps included in the books, especially their sources and characteristics that were different from other world maps. New knowledge of world geography brought in by missionaries made Wang realize the backwardness and disadvantages of Chinese philosophy of studying natural phenomena in order to acquire knowledge, and also drove him to blend Chinese and western culture and to carry forward Confucian thoughts by means of external force. What’s more, the paper also analyses his understanding of various natural phenomena, which was based on natural philosophy of ancient Greek brought in by missionaries, and this to some extent uncovered the mysterious veil covering natural anomalies, and generated inside Wang the respect of the holiness of Tian.Third, from the perspective of idea history, the paper probes Wang’s belief, interests and tenet of mingling Chinese and western culture, unveils the ideas of an intellectual who aims to carry forward Confucian thoughts and medical science via the approach of studying natural phenomena in order to acquire knowledge and who carried out conversation with western knowledge, and makes an appropriate comment on his thoughts and actions. Wang Honghan blended Chinese and western culture on the basis of Confucianism; he had the ambition of correcting wrong ideas of his time, enlightening knowledge, saving Confucianism from its declination. With the idea of same fundamental Law between christianity and confucianism, he was excited by western learning and new knowledge, and explored ways of blending. Although no paradigm breakthrough was made, his rich works and positive attitude should be praised.In conclusion, this paper, by means of case study, provides a fresh case for the research on commoners’coping of heterogeneous culture in the cross-cultrual conversation during Ming and Qing Dynasty, so as to improve the reliability of macro research results that try to generalize some regularities in this area. Wang Honghan’s blending of Chinese and western culture was made from the standing point of a Confucian physician. Apart from religious belief, he made cross cultural conversation of multi-domains. On the basis of the common concept of Tian in Chinese and western culture, he grasped large amounts of western knowledge, and in accordance with the methodology of studying natural phenomena in order to acquire knowledge, he pursued his ideals, that is, carry forward Confucianism and medical science.更多还原