【作者】 杨薇；

【导师】 王俊才；

【作者基本信息】 河北师范大学 ， 中国古代史， 2008， 硕士

【摘要】 明万历到崇祯年间,西方传教士肩负着宗教使命,踏上了中国这片古老而封闭的土地。欧洲在经历了文艺复兴运动之后,科学文化空前的繁荣,新知不断的涌现。他们逐渐摆脱了政治黑暗、经济低下和科技文化落后的旧貌,向着近代文明社会不断前进。文化的繁荣势必要求宗教进行改革。而反对宗教改革的耶稣会传教士不畏艰险,开始在欧洲和世界各地进行传教活动。他们正是在中西存在着巨大的科学势差而明政权又急需改变时局之时,来到中国。由于受到政治背景、文化前提等因素的制约,这些传教士根据当时中国国情,确定了“以学术收揽人心”的方针,最终选择采取“知识传教”的方式。传教士正是利用了这些知识,成为了沟通中西文化的桥梁和纽带。这些新知开阔中国士人在天文学、数学、医学、地理学、物理学和火器学等自然科学和人文科学领域的视野,同时也冲击着中国士人传统的宇宙观念、意识形态和价值观——西学的天文学和地理学改变着中国人的“天圆地方”观念;解剖学使中国人认识到人脑是思维的工具而并非心学所谓“心即理”;逻辑数学引发了士人对超经验理性的认识;火器学等激发了士大夫学习实用科技的兴趣。但是一些保守的旧儒却还依然固守“西学中源”的观念,抗拒着西学的传播。关于明清之际传教士来华的研究,自近代中西文化开始冲撞以来、特别是改革开放近三十年以来一直是史学界和思想史界的热门话题,本文在对前人研究成果作了仔细的梳理,以往的研究多集中于中西文化知识交流的方面、传教士如利玛窦、艾儒略等人来华的历程和交流的成果方面、对明清士大夫的研究及研究西学的价值观与中国传统价值系统的异同方面。在此基础上,本文的新意重点突出在明末由于时局的需求,传教士得以利用西学知识传教,这些以科技知识为载体的西学传入对士人的知识结构产生了极大的影响,因知识谱系的变化带来认知观念的调整,由有形的知识层面上升到无形的意识层面,而且由于意识层面的变化,对西学持不同观点的士子在价值观上做出了不同的选择。全文共三部分,第一部分交代了中西时代背景和中西文化的差距,分析了传教士利用知识传教的可能性。西方通过文艺复兴运动和产业革命,推动经济和科学技术整体提升到了一个新的阶段。宗教改革运动在欧洲各地不断爆发,同时反对宗教改革的耶稣会孕育而生并不断向世界各地扩张势力范围。明末中国处于内忧外患之中,社会时局动荡不定,思想领域也从明初的程朱理学变迁到明中期的心学,以至明末玄虚的王学末支和佛老之学。社会急需实用之学,时代呼唤求知重效之学。第二部分总结了传教士带到中国各领域的新知。传教士不断选择传教方式,最终确定了适合中国特有的方式——知识传教。涉及到天文学、地理学、数学,医学、火器学和水利学等学科的大量新知不断涌现,这些满足了社会与时代对实用新知的需求。最后部分论述了新知对中国传统知识结构的影响从而引发了认知观念和价值观的变化。西学新知的出现,使中国士子原有的知识结构发生了变化,由传统的人文学向济世务实的科技学转变,由理学末流的虚妄空论向理性、务实的实学转变,数理逻辑的引入使士子的思维方式从经验理性向超经验理性升华,新的天文学与地理学对传统的“天”、“地”观念增加了科学理性的内容,医学、火器学和水利学激发了士子对实用科技学的兴趣。不仅改变了他们的知识谱系,而且调整了他们的认知观念。同时,传统的价值观也随之调整,一些开明士子认同西学追求社会功效的特征能改善理学末流的空论与佛老的虚妄而积极吸纳。另外一些士子则维护华夏道统的神圣性,华夷之辨的重要性,道德修身的严肃性,既想固守中国“道”、“体”,又想利用西学的“器”、“用”。传统价值观在士子知识结构的变化中和认知观念的调整中接受着西学的挑战。更多还原

【Abstract】 With religious mission, the missionaries of western countries arrived in this ancient and closed country--China from Wanli to Chongzhen of Ming dynasty. After the renaissance, Europeans made the sciences and culture prosperous and the new knowledge was introduced into China. At that time, Europeans changed political darkness, economic lower, science and technology and cultural backwardness of their own countries into modern civilized society. There were religious reformers in the European countries. The missionaries of anti-religious reformers ever worked hard and began their religious missionary all over the world. They reached China at a time of turbulence, there was great scientific potential difference from Europe and rulers of Ming dynasty wanted to change the situation. As its political background and cultural information, these missionaries’measure of missionizing by way of the introducing science coincided with the scholar-bureaucrats’concept of usefulness and was accepted by some of them. They used this knowledge to communicate between China and western countries. They brought astronomy, mathematics, medicine, geography, physics and firearms study of natural science and humanities. These western thoughts would rush Chinese series of conceptions of universe, ways of thinking and the faith----the western astronomy and geography made Chinese scholars change their traditional thoughts about the around sky and square earth; western medicine changed the faith that the thought came not from brain but from heart; the Logic mathematics made Chinese learn the Super-rational experience and firearms study stimulated the literati interested in learning practical technology. But some conservative Confucian thought what Jesuit missionaries brought to China had come from China and they disagreed to accept the western knowledge.It has three parts, the first part of the account of Chinese and western cultural background and the gap between the knowledge of missionaries took advantage of the possibility of missionary work. Through Renaissance Movement and the industrial revolution, promoting economic and science and technology of the West as a whole has been elevated to a new stage. Reformation Movement burst in Europe continuously throughout and anti-religious reformers, Jesuit, bred at the same time and continue to expand its sphere of influence to the rest of the world. At the end of the Ming Dynasty of China, there were internal and external problems in society, and social situation volatile. The ideological field was turned from the beginning of the Neo-Confucianism to the medium-term changes of the heart, as well as the late Ming Wang Xuanxu the end of the extension and the Fulao.The areas of new knowledge brought by missionaries to China are summed up in the second part. With constantly preach choice, missionaries ultimately determined the way, suitable for China’s unique approach - knowledge missionary. They brought astronomy, mathematics, medicine, geography, physics and firearms study of natural science and humanities to China. These western thoughts would rush Chinese series of conceptions of universe and ways of thinking and would deepen Chinese traditional science and technology.China’s traditional knowledge and values of the field were talked in the last part. The emergence of new knowledge has changed the original knowledge and cognitive structure of the Chinese literati, changing from the traditional literature of science and technology to save society in a pragmatic change. Since the introduction of Western technology to influence China’s Confucian tradition, some enlightened Western literati accepted the Western rational, pragmatic and the pursuit of social effects. Anti- Nihilist thought that the western knowledge should be actively absorbed in order to improve the characteristics of the end-of-school of Confucianism. On the other side, some literati identified the importance of the seriousness of moral cultivation. They wanted to hold China’s Confucian tradition but also wanted to accept the western knowledge at the same time.The important of this paper is that missionaries introduced the western technology to China’s traditional knowledge of the natural science and humanities with knowledge missionary. The western knowledge changed China’s Confucian tradition and values.更多还原