【作者】 林宛莹（LIM WOAN YIN）；

【导师】 聂珍钊；

【作者基本信息】 华中师范大学 ， 比较文学与世界文学， 2014， 博士

【摘要】 根据2013年资料调查,马来西亚华人在国家人口的比例上约占21.9%①,这些海外华人,他们在国籍身份上虽是马来西亚国民,但是其文化背景却是中国。马来西亚华人族群至今保留着源自于古代中国的传统文化,这些传统文化具有中国海外“文化遗产”的特性,这是不置可否的。为什么中国的传统文化能够在马来西亚这片土地上源远流长?为什么马来西亚的华人要坚持保留这些传统?他们又是如何保留并发扬这些传统?同时,这些文化传统又是靠什么途径和媒介被传承下来?并对他们的生活以及伦理价值观起着什么样的作用?这些问题都是本论文的研究目标以及拟解决的关键问题。本人作为一个马来西亚华人,拟探讨以上问题以促进中马两国的文化交流。以“文学经典”作为探讨以上问题的切入点,主要的原因是文学在本质上是关于伦理的艺术,文学的价值通过文学的教诲功能体现,文学可以说是文化的载体,因此文学经典之所以会流传到马来西亚,其价值主要在于道德教诲功能。中国的文化传统曾经在中古时期辉煌一时,并在亚洲形成“东亚儒家文化圈”,除了马来西亚之外,对中国文化接受的国家还包括越南、日本、韩国、新加坡等,这些国家在传承以及接受上大多也是透过对“文学经典”的学习和解读,但是唯独马来西亚的华人却保留了相对来说比较完整的传统文化。文学经典透过“人”这个媒介流传到马来西亚,而这些文学的经典性恰恰正是其作为文化传统的载体。“文学经典”不但在文学史上具有重要的地位,同时在文化史上也是不可被忽略的重要内容,因此探讨文学经典的伦理价值可以为以上的问题找到原因和答案。这些文学经典的流传,从某种程度上来说既是“伦理流传”,因为马来西亚华人对这些文学的接受主要是其伦理价值,这些价值不但深入血脉,代代流传,同时反映在他们日常的伦理价值观和思想行为上,代代相传,对他们的人生起了重要的影响。本论文拟对中国文学经典在马来西亚的流传与影响做一个系统研究,结合分析文学经典的伦理价值来探讨流传与影响的状况。首先界定中国文学经典的范围以及书目,梳理中国与西方对“经典”的不同理解,进而探讨马来西亚华人对中国文学经典的概念。探讨其传播到马来西亚的背景渊源以及伦理环境,并结合客观环境做调查和资料收集,接着探讨其传播的媒介与途径以及影响。探讨马来西亚华人是如何推广这些经典以达到流传和教育作用,并说明他们是透过阅读这些作品来维系家族的情感、舒解原乡情怀、文化情结以及建立个人的伦理价值系统。马来西亚华人为什么选择这些中国文学经典,其对整个民族的意义是什么?本文关键是要解决中国文学经典在亚洲的复兴与回归的实质,最后从比较与借鉴的角度探讨中国文学经典具有伦理价值的显著特征,归纳其在马来西亚,甚至与整个亚洲的社会人文发展中的积极意义。本论文分六章来论述有关问题,另外还加上前后的导论和结语。导论主要论述本选题的现实意义,并简要回顾了中国境内与境外外对于东南亚华人、马来西亚华人以及中马关系与汉学研究的历史和现状。文献综述特别就近年来国内对与东南亚华人以及马来西亚华人的研究作出梳理,并发现目前国内尚且没有文学经典与马来西亚的关系系统研究,有的只是一些零散的文本流传以及文化交流研究。另外,一些关于儒家思想对马来西亚的影响研究则多数集中在社会学、经济学和现代化方面,以文学作品为切入点的系统研究几近没有,此外,文献综述也对马来西亚在汉学研究方面的成果进行分析以及指出目前仍存在的部分问题。本文的研究特色以文学伦理学批评方法提出文学的伦理本质观念,说明中国文学经典以“伦理”为本的特色被马来西亚华人传播与接受,并与实际的伦理环境结合产生出一套更适合当地华人生存所需以及遵从的伦理规范,使中国文化传统透过文学作为载体在马来西亚得以转化和再生。第一章旨在分析“文学经典化”的伦理过程。探讨“文学”如何在时间和空间的流动中变成“经典”,并在特定的伦理环境中被接受与传承,渐而转化成人们的伦理价值观与行为思想,本章旨在证明文学的伦理本质和教诲功能正是使其成为经典的主要条件。透过阐释“经典”与“文学”的关系,梳理出中西方对“经典”的不同理解,以及分析“文学经典”之定义。证明中国文学经典在漫长的岁月中流传到马来西亚,并成为马来西亚早期移民以及土生土长的马来西亚华裔终身学习的智慧来源,他们接受这些经典作品的过程其实就是一个伦理接受的过程,他们把文史哲不分家的中国文学经典作为立身处世的伦理典范,恰恰就是接受文学经典的伦理价值。第二章主要梳理中马文化交流的历史和伦理背景来探讨“文学经典”得以在马来西亚传播保留的具体条件。文章主要分三个部分进行论述：一是中国与马来西亚的伦理纽带,从中马关系建交的历史渊源到近现代；二是从马来西亚华人身份的转变谈起,分析因环境和环境因素而不得不转变的“伦理身份”问题,其血脉中深沉的文化价值系统却依然是“中国”的,这些价值系统透过对中国文学经典的研读而被保留,从而起到“寻根”与“安身立命”的作用以及探讨“马华文化”的特殊性、；三是从马华社会的移民文化去分析马来西亚华人如何在“归化”与“同化”间作出伦理选择,并在“传承”“创新”“超越”的发展形态上,复兴出一套在地的与儒释道合一的道德价值系统。第三章主要从移民的文化交流、华夏家园意识和身份的伦理传统来分析中国文学经典在马来西亚再生的条件与动力。中国文学经典在马来西亚,甚至是整个东南亚国家的传播并不是偶然的,而是具备了传播的环境与土壤以及再生的条件与动力。华侨华人人口的分布成了传播的必备条件之一,换句话说,文学经典的传播与中国人民侨居国外的历史过程是息息相关,不可分割的。文学经典透过“人”作为媒介,因着环境的需要而不断被接受与转化,因地制宜,因时而异,发展出另一套更适合当地的伦理价值。马来西亚境内流传的文学经典主要靠早期的移民,由于对于自我身份的眷恋以及家园意识的坚持,在华人社会和群体之间,透过阅读和推广中国文学经典来保留自己身份的特殊性,同时也透过这些经典来提升自己的文化积淀,作为自己行为的规范,对自己有严格的要求。因此这些文学经典不但对海外华侨华人的生存和发展有着重要的影响,同时在促进中外文化交流中也起着重要的作用。第四章在马来西亚所传播的文学经典很多,从儿童启蒙读物到学校课程设置,以及民间各类机构,人们对中国文学经典都不是陌生的,尤其是对于儒学的研究与应用,其影响层面相对来说是比较多的。本章主要运用传播学和流传学以及文化人类学的田野调查方法梳理出文学经典流传的类型,探讨为什么马来西亚的华人认为有必要传播中国文化?他们又是透过哪些文学经典来吸收与学习的?这些文学作品为什么被认为是经典的?这些文学经典的核心价值对马来西亚华人而言是什么?他们从中吸收又转化成什么?并将之分类成：一、儒家文集；二、经典文选；三、古典小说；四、童蒙读物四大类进行分析与阐述这些经典在马来西亚流传的层面和现象。中国文学经典的沿袭作用就是帮助马来西亚华人解开身份的困惑,找到一种处世为人的伦理准则。对每一个马来西亚华人而言,阅读文学经典成为每一个人教养的一部分,是修身养性的途径之一,也是伦理道德教化的文本教材,马来西亚华人是通过对中国文学经典的阅读来进行自我的伦理教化,他们认为那些传统经典中好的文学作品不仅能够灌溉和滋养着心灵,使人们有涵养与情趣,而且经典中的圣哲格言,在为人处事方面也给予指引,是一个人追求幸福的必备条件之一。第五章探讨文学经典的传播媒介,主要分成三个部分来探讨,包括学校、华人社团与报业、民间信仰团体以及同乡会馆组织等,主要是解决这些文学经典是靠什么途径和媒介被流传与接受转化的问题。首先是学校教育与课程设置,结合课程编辑的调查与统计,另外是社会组织和学术研究会,包括华人社团与报业、民间信仰团体以及同乡会馆组织等。从报章杂志以及一些社团如华人文化协会、华社资料中心、孔学研究会、朱熹学术研究会、孝恩园儒学研究所等不时举办各种有关中国文化和文学经典的国际研讨会等来归纳整理出文学经典在地的传播方式。第六章重点研究放在探讨中国文学经典所承载的伦理价值体现。结合传播学的实地调查法、内容分析法、控制实验法和个案研究法。同时也采用文化人类学的田野工作法(field work)、实地参与考察法、全面考察法以及比较法。从马来西亚华人的衣、食、住、行等家庭教育到社会集体意识来说明影响的深远。这个部分将分为三个部分来说明各方面的影响,包括民间信仰、传统节庆和文化艺术。论文的结论在对前面各部分观点的总体归纳基础上,再次评价中国文学经典的价值。归纳出三种内涵：一、从中国传统到马华传统；二、中国文学经典的价值确认；三、中国文学传统的再生。主要证明只有回到中国文学经典,才能找到亚洲的文化特色,并立足于世界的舞台。透过中国文学经典的流传,马来西亚华人在解读以及吸收的过程在无形中保留了中国的传统文化,马来西亚华人对中国文学经典的接受其实是“伦理接受”,并体现在他们生活中的伦理价值观。说明“经典”之所以成为“经典”,是有着独特的生命历程的。“文学”之所以是“文学”,在其本质上的“伦理特性”和“道德教诲”功能。中国文学经典具有永恒性的经典价值和生命力,其伦理价值和道德教诲功能不但值得我们去挖掘,同时更要把这些“文学经典”推广传播到世界各国。以及说明文学对于社会发展以及人文发展的重要性,要走向复兴之路,唯有回到文学经典。笔者以为,研究与发扬中国文学经典作品的伦理价值,不仅能够提升人类的道德修养和美德,同时更能在世界文化的背景下来回望和找出中国文化的精髓,对促进世界各国的文化交流也会产生积极面。本文以马来西亚华人对中国文学经典的传播和接受为依据和考察,再一次证明文学的道德教诲功能,同时也希望借此让这些文学经典的精髓能够更被重视和推广。更多还原

【Abstract】 According to the statistics in2013, Malaysian Chinese accounted for21.9%of Malaysia’s total population. Although these overseas Chinese are Malaysian citizens seen from their nationality, they have a Chinese cultural background. Malaysian Chinese community has retained the traditional culture from ancient China. Undoubtedly, these traditional cultures belong to Chinese" cultural heritage" that existed overseas. Why China’s traditional culture can develop in the land of Malaysia with a long history? Why Malaysian Chinese insist on preserving these traditions? And how do they keep and develop these traditions? Meanwhile, through what channel or media have these traditions been handed down? And what’s the influence of these traditions on their life and views of ethics? These issues are the major focus that this paper is trying to deal with.Born as a Malaysian Chinese, I would like to find out the answer and promote cultural exchange between China and Malaysia. The reason why this paper will discuss above-mentioned issues through "literary classics" lies in that literature is the art of ethics in nature and the value of literature is realized through its guidance function. Therefore, we can say that literature is the carrier of culture. The function of ethical guidance constitutes the major reason for the spreading of Chinese literary classics to Malaysia. The Chinese cultural tradition is full of glory from ancient times to Middle Ages so that a "East Asian Confucian cultural circle" formed in Asia. Apart from Malaysia, the countries that accepted Chinese culture include Vietnam, Japan, Korea, and Singapore etc. These countries inherited and developed traditional Chinese culture through the acquisition and interpretation of Chinese "literary classics". However, among all of them, Chinese in Malaysia alone has kept a relatively intact traditional Chinese culture. Literary classics spread to Malaysia through the media of "people"---their readers, and precisely this classic literature became the carrier of cultural tradition."Literary classics" not only enjoy an important position in the history of literature, but also a non-ignorable part in the history of culture. Therefore, we can find out the reason and answer for questions raised in this paper by discussing the ethical values of literary classics. To a large extent, the spreading of these literary classics means the "spreading of ethics". Because what Malaysian Chinese accepted from these literary classics are their ethical values. These values permeated deeply into their "blood" and reflected in their daily views on ethics and behaviors. Passed down from generation to generation, these ethical values exerted a significant influence on their life.Combined with the analysis of ethical values in literary classics, this paper is going to make a systematic study on the spreading and influence of Chinese literary classics in Malaysia. Firstly, this paper will define the scope of the classic Chinese literature, list the bibliography of literary classics, figure out the different understandings of "classics" between China and Western countries, and eventually, to discuss the concept of classic Chinese literature for Malaysian Chinese. As to the background and ethical environment for its spreading to Malaysia, we’ll discuss them by investigating objective environment and collecting data. Then we’ll explore the channels and media through which the traditional Chinese culture was spread, and finally its influence. Meanwhile, this paper will also discuss how Malaysian Chinese promoted these classics to achieve the goal of wide spreading as well as the function of teaching, and explain that the Malaysian Chinese sustained their family emotions, relieved their feelings of homesickness, cultural complex and established their personal ethical value systems by reading these Chinese literary classics. Why these Chinese Malaysian Chinese chose these Chinese literary classics? And in turn, what’s the meaning of these classics to the Malaysian Chinese community as a whole? The key of this paper is to explore the revival and rejuvenation of the Chinese literary classics in Asia. Lastly, from the perspective of comparison and reference, we’ll discuss the ethical values and prominent characteristics possessed by Chinese literary classics to point out its positive meaning to the social and human development of Malaysia, even the Asia as a whole. In addition to the introduction and conclusion, this article will discuss these issues through six chapters of exposition.The introduction part discusses the significance of this topic first, then makes a brief review of the history and current situation at home and abroad for the studies on Chinese in Southeast Asia, Malaysian Chinese, relations between Malaysia and China and Sinology. The literature review part combs recent studies on Chinese in Southeast Asia and Malaysian Chinese at home. And yet it has found that there is still no systematic study on the relationship between literary classic and Malaysia at home. Existing research includes just a few scattered texts in circulation and the study of cultural exchange. Besides, the studies on the influence of Confucianism in Malaysia are most concentrated in the areas of sociology, economics and modernization; there is almost no systematic research that started from the perspective of literature. At the same time, the literature review also analyzes Malaysia’s achievements in the study of Sinology and points out its existing problems. Based on above analysis, we present the characteristics of this study. Through the critical method of literary ethics, we propose the view that ethics constitute the essence of literature to explain that Chinese literary classics based on ethical value is spread and accepted by Malaysian Chinese. Integrated with actual ethical environment, a set of ethical norms that suited to local needs better and obeyed by Malaysian Chinese emerged, which makes the traditional Chinese culture carried by literature be transformed and revitalized in Malaysia. The first chapter aims at analyzing the ethical enlightenment process of "literary classics" to explore how is "the literature" being turned into "classic" with the change of time and space and how are them being accepted and handed down in specific ethical environment and then become the ethical values and behavior guidance for people. This chapter also tries to prove that the ethical nature and teaching function are the major conditions for literature works to become classics. We’ll figure out the different understandings of "classic" between china and the Western countries, and make a distinction between "classic literature" and "literary classics" by exposing the relationship between "classics" and "literature". Chinese literary classics spread to Malaysia during a long time, and became the wisdom source for early immigrants to Malaysia and native of Malaysian Chinese in their lifelong learning. The process that they accept these literary classics is actually the process of ethical acceptance. Fused with literature, history and philosophy though, Chinese literary classics are seen as a model of ethical conduct for Malaysian Chinese. In turn, this precisely shows their acceptance of ethical values in classic literature.The second chapter discusses the specific conditions that "literary classics" are spread and retained in Malaysia by combing the history of cultural exchange between China and Malaysia and its ethical background. In this chapter, our discussion can be divided into three parts:First, the ethical ties between China and Malaysia since the establishment of diplomatic relations between the two countries; Second, starting from the identity shift of Malaysian Chinese, we’ll analyze the issue of "ethical identity shift" that inevitably caused by environment change or environmental factors and talk about the particularity of "Malaysian Chinese culture". Because the cultural value system in depth for Malaysian Chinese belongs to "Chinese" cultural tradition. These value systems have been kept through the wide reading of Chinese literary classics and functioned for Malaysian Chinese to "seek roots" and "settle down"; Third, this part will discuss how Malaysian Chinese choose between "naturalization" and "assimilation" from the immigration culture of Malaysian Chinese society, and explore how the Malaysian Chinese, based on "inheritance","innovation" and "development", revive the ethical value system characterized by the integration of Confucianism, Buddhism and Taoism in Malaysia.Chapter3aims to analyze the condition and motivation behind the renewal of the Chinese classics in Malaysia through the cultural exchange of immigrants, the Chinese home consciousness and identity of traditional ethics."Literary classics" is the treasure of Chinese traditional culture, which can most represent the essence of Chinese culture in the books, the most comprehensive in the list of literature history, including history, philosophy, literature, language, and many other aspects, such as medicine and science and technology. It is the crystallization of the wisdom of ancient sages, and an important medium of to spread traditional Chinese culture. The spread of classics of Chinese literature in Malaysia, and even Southeast Asian nations is not accidental, because it has the propagation environment and the renewal condition and motivation. The distribution of Chinese population overseas has become one of the necessary conditions, in other words, the spreading of the literary classics is linked to the historical process of the Chinese people living abroad. Literature classics through the "people" as the medium need to continue to be accepted and transformed, to adjust itself to local conditions, in spite of time inconsistency, so as to develop a set of ethical values more suitable for the locals. Literature classics mainly transmitted in Malaysia by early immigrants, for the attachment of our identity and the persistence of the homeland consciousness. In the Chinese society, groups of Chinese people promote the particularity of classic Chinese literature to retain their identity, and to enhance their own culture through reading. So the classical literature not only has an important impact on the survival and development of overseas Chinese, but also on promoting cultural exchanges between China and the rest of the world.Chapter4introduces the many facets of the literary classics spread in Malaysia, from children’s enlightenment books to the book included in school curriculum, from folk organizations to classic Chinese literature. These are not strange to people, especially for those who advocate the research and application of Confucianism. It has a great impact on the Malaysians. This chapter seeks to answer the question of why it is necessary for Malaysian to spread the Chinese culture, with the method of communication, broadcasting and cultural anthropology to comb different literature classic types. How these literature classics are absorbed by the local people? Why these literary works is considered to be classic? What is the core value for the Malaysian in Chinese literature classics? The whole of these literature works can be classified into:first, Confucian classics; Second, the renowned works collected; Three, the classical fiction; Four, readings for children. These four categories are analyzed and expounded according to the classic circulating levels and phenomenon in Malaysia. The lineage of Chinese literature classic to Malaysia helps Malaysian to untie identity confusion, and to find a kind of human ethics. For every Malaysian Chinese, reading classic literature becomes part of every personal upbringing, and it is one of the ways to cultivate one’s morality. There is also the ethical and moral indoctrination in text materials. Malaysian Chinese through reading ethical culture, think that the traditional classic literary works irrigate and nourish their heart, not only making people more self-restraint, but also giving them guidance in worldly affairs through the motto of sages. It is one of the necessary conditions for a person to pursue happiness.Chapter5explores the media of literary classics. It is divided into three parts, including schools, Chinese community and other organizations like newspaper, folk religion groups and guild, etc. It mainly solves the problem of how literary Canon is spread and circulated and by what way. Firstly, it is spread by the school education and the curriculum, combined with the investigation and statistics of the course editor; secondly, it is due to the social organizations and academic research, including the Chinese community with newspapers, folk religion groups and guild organizations, etc. For example, newspapers, magazines, some clubs such as Chinese culture association, Chinese community information center, Confucius institute, institute of Zhu xi’s academic seminar, Xiao’en research center of Confucianism held a variety of symposium from time to time on Chinese culture and classical literature. This sums up various literature classic modes of transmission to the local.Chapter6focuses on the discussion of the ethical value of Chinese classical literature. It uses content analysis method combined with communication, control, experimental method and case study method. At the same time it employs the field work method in cultural anthropology, in-person investigation method, comprehensive investigation method and comparison method. From food, clothing, shelter, line and other family education to the social collective consciousness of Malaysian Chinese, the thesis attempt to illustrate the profound influence on various aspects of people’s lives. The influence is divided into three parts to illustrate, including religious belief, traditional festivals and art performance.The conclusion part, based on the overall conclusion of each part, evaluates the value of Chinese classical literature again from the following three aspects; first, the transform from traditional Chinese to traditional Malaysian Chinese; second, the value of classic Chinese literature; Third, the renewal of Chinese literature tradition. Only by tracing back to the classic of Chinese literature, can we hope to find the Asian culture, and establish its status on the world stage. Through the spreading of Chinese literature classics, Malaysian Chinese in the process of absorption in morality retained the traditional culture of China. Malaysian Chinese literature classic accepts "ethics" of Chinese culture, and reflects on their ethical values in life."Classic" is a "classic" for its unique life story."Literature" is the "literature", for its essence of "ethics" and "moral" function. The classic of Chinese literature classic which regulates value and vitality of its ethical values and the moral function not only worth our attention, but also worth spreading the "literary classics" to countries around the world. And the illustration of the importance of literature for the social development and human development and rejuvenation can only be attained in literary classics.The author believes that it is an important basis for national identity and cultural identification. Careful study and development of the ethical values of Chinese literature classics calls for the return of human virtue and reconstruction, and the construction of ethics has important immediate significance. Based on the study and investigation of Malaysian’s absorption of Chinese literature classics, this thesis proves the moral function of literature. I hope that the essence of the literary classics will draw more attention and will be widely spread to the public.更多还原