【作者】 陈登；

【导师】 唐凯麟；

【作者基本信息】 湖南师范大学 ， 伦理学， 2002， 博士

【摘要】 本博士论文的选题是“利玛窦伦理思想研究”。它从比较文化和史论结合的角度，尝试将利玛窦伦理思想放到特定的历史发展过程中进行系统的考察，即从比较文化史的角度对中国儒家文化和西方基督教文化最初的、也是极为重要的接续点上形成的利玛窦的伦理思想进行系统的分析，力图说明在宗教传播和文化交流中通过和平而又有选择的交流和对话所产生的创造性的融合更值得提倡。在论述上坚持逻辑和历史的一致，把学术理论与思想史研究有机地结合起来，从而在深层次上把握利玛窦伦理思想发展的基本规律，揭示其主要的特点。同时，本文试图把利玛窦伦理思想视为中国基督教伦理思想的重要组成部分和中西伦理思想交流的重要思想资源。通过对它的研究，探索中西伦理思想交流史研究的新领域，进一步丰富对中西伦理思想关系的认识。本研究有助于增进中西学者的相互理解，以达到学术上的互补。 本书分八个部分。主要内容包括：绪论；第一章，利玛窦伦理思想形成的基础；第二章，利玛窦天主教神学伦理观；第三章，利玛窦的交往伦理观；第四章，利玛窦的其它伦理观；第五章，利玛窦对中西文化的会通；结语和参考文献。 绪论部分侧重分析了选题的构思、研究目的、学术意义和国内外研究的状况，并简要介绍了利玛窦的生平及在中西文化交流中的作用与影响。本论文认为，由利玛窦开启的明清之际天主教的传入与中国文化的交流促进了中西文化的相互沟通和了解。利玛窦在中国进行的宗教对话中所倡导的方法和思想体现了当代宗教的宽容和对话精神。他留下的中文和意大利文的著作至今仍然可以用作进行宗教和文化对话的典范。宗教对话本身体现了当今时代多元化与和解的精神。但是任何真正的对话都需要在彼此平等的人们之间相互交流中进行。对话包含着尊重、同情、甚至友谊，对话双方应该是互为主体。而且，任何一方似乎应当首先承认对方宗教所具有的独立的价值和意义。 本论文第一章概括地分析了利玛窦伦理思想形成的社会历史环境和思想文化背景;揭示了西方文艺复兴和宗教改革以及明末社会政治思想氛围对利玛窦的影响;阐释了利玛窦对异质文化的宽容、重视学习中国文化，注重学术传教等具有人文主义特点的做法的思想基础。并对天主教与科学的关系以及耶稣会对科学的态度进行了某些有别于我国学术界通行观点的探索性思考。 本论文第二章结合利玛窦的天主教神学观比较详细地论述其天主教神学伦理观。在中世纪，神学在天主教内居于绝对支配地位，其它学科如哲学、伦理学和科学等都被视为神学的奴牌。利玛窦的伦理观是建立在其神学观的基石之上的，要研究利玛窦的伦理观就必须先了解他的神学观。学术界通常认为利玛窦为了附儒合儒隐瞒了天主教的启示真理，在本章对学术研究中极少论及的利玛窦的基督论和原罪观进行了分析，指出尽管利玛窦囿于中国具体情况很少公开谈论这些，但他并没有回避三位一体和原罪这类中国人难以理解的问题。 本论文第三章围绕着利玛窦的为人之道和交友之道，分析和研究了其人际交往的方式、态度、意图。强调利玛窦的成功在很大程度上是凭借他高崇贞洁的品德和相须相枯的友情。虽然曾有学者对利玛窦的友谊观进行过一些研究和讨论，但都是以《交友论》内容为依据。本章从交往伦理这一更大视角来系统地思考利玛窦的交友观，而且使用的材料超出了《交友论》的范围，这样来理解利玛窦的友谊观可能更全面些。 本论文第四章分别讨论了利玛窦的婚姻钡、孝亲观、生死观和财富观。分析了这些伦理观与儒家伦理思想的差异以及对中国传统文化的意义与价值。 本论文第五章专门讨论了利玛窦对中西文化的会通。从利玛窦所进行的天主教中国化的尝试、创造性诊释及作用和与佛教儒学化的比较三个方面分析了其会通的得失和启迪。并审视利玛窦所采取的合儒补儒、拒斥佛道和科学传教等进行会通的策略和手段。 本论文的结论部分探讨了利玛窦伦理思想的影响、启示和局限。从“天学精神与明末士大夫”、“世俗人心与天主教伦理”、“礼仪之争缘由及结局”、“合儒路线与新教传教士”和“台湾士林哲学的历史渊源”等方面论述了利玛窦的影响。从“采取适应策略，寻求文化融合”、“加强思想批判，确立补儒超儒”、“注重逻辑推论，强调理性分析，’、“提供对话精神，重视文化交流”等方面讨论利玛 2一一一__~~一一----~_——窦伦理思想的启示。从“信仰主义出世观”、“过度儒学化的困境”、“神学伦理的独断主义”等三个方一面分析了利玛窦伦理思想的局限。并指出尽管利玛窦有着自身难以超越的思想障碍和难以克服的局限，但就他所处的时代而言，他的思想是远远走在其他传教士的前面。 明末由利玛窦开创的这次天主教与儒学的对话，虽然是出于传教策略的考虑，故所作之会通多是拟同，因而在对儒学的理解与阐释中，有不少是出无知或有意的误读与误释。但其中很多误读与误释充满着创造性，它们至少廓清和拓展了对话?更多还原

【Abstract】 The doctoral dissertation tries to make a systematic investigation on the ethical viewpoints of Matteo Ricci in the specified historical process from the visual angles of Comparative Culture. This investigation of the dissertation adheres to the consistence of logic and history, unites organically theories with histories. It will reach the intellectual goal that one masters the law and nature of the ethical viewpoints of Matteo Ricci. Moreover, this doctoral dissertation attempts to regard the ethical viewpoints of Matteo Ricci as an important component part of Christian ethics in China and Sino-Western cultural relations in order to have a better understanding of the substantial contents of Sino-Western relations. As an academic exchange, the dissertation will be conducive to the promotion of understanding between Sino-Western scholars.This doctoral dissertation contains 8 parts as follows:IntroductionChapter 1 The Background of the Forming of Matteo Ricci’s Ethical ViewpointsChapter 2 Matteo Ricci’s Ethical Viewpoints of Catholic TheologyChapter 3 Matteo Ricci’s Ethical Viewpoints on Communication and FriendshipCharter 4 Matteo Ricci’s Ethical Viewpoints on the Other AspectsCharter 5 Matteo Ricci’s Integration of Sino-Western CulturesConclusionReferenceThe Introduction analyses the structure of the theme, the goal of thestudies, the scholastic sense and the outline of the relative research, and briefs Matteo Ricci’s career and his roles in the Sino-Western cultural communication. It elaborates that although Ricci came to China for the Jesuit mission, he objectively started an overall, equal and substantial dialogue between Chinese and Western civilizations. In the dialogue he and other Jesuits tried to adapt Christianity to Confucianism, which caused both to be harmonious to a certain extent. The dialogue indeed promoted an communication and understanding between two cultures, and presents the lenient and dialogue spirit of modern religion. His works in Chinese and Italian remains a good example of religious and cultural dialogue today. The Dialogues between different religions and different cultures embody the spirit of modern plurarlism and conciliationism. A real dialogue is inter-subjective, based on an equal intercommunication which is involved in respect, sympathy and even friendship. Moreover, one interlocutor should admit the other’s independent value and existent space.In Chapter 1, it generally analyses the historical and cultural background of the formation of Matteo Ricci’s ethical viewpoints. The research reveals the influence of the Renaissance and the Reformation on Ricci, and the ideological basis of some humanistic factors which shows his leniency to different cultures, his study of Chinese language and culture, and his interest in spreading Christianity by an academic way. And it makes an exploratory thinking of the relation between Catholics and science, and Jesuit Society’s attitude toward science which is different from our prevailing viewpoints.In Chapter 2, it makes a systematic research on Ricci’s Catholic ethical viewpoints combined with his Catholic theological viewpoints. In Middle Age, Catholic theology were absolutely dominant, with other disciplines such as philosophy, ethics and science as its maidservants. Ricci’s ethical viewpoints was based on his theological viewpoints and so we have to understand the latter before we try a research on the former.In our academic circles, it is generally believed that Ricci concealed Catholic enlightenment truth in order to make his adaptation and communion of Confucianism. The dissertation elaborates that he failed to evade crucial problems about Trinity and sin difficult to understand for to Chinese people although he spoke a few of them publicly because of the limitations of Chinese cultural background.In Chapter 3, it explains Ricci’s viewpoints about the patterns, attitudes and intentions of interpersonal communication. It links to his viewpoints of making friends. It also points out that Ricci更多还原