林乐知的教育文化观及在华主要活动研究

【作者】 齐慧敏；

【导师】 刘虹；

【作者基本信息】 河北师范大学 ， 教育学原理， 2003， 硕士

【摘要】 近代美国来华传教士，因其在沟通中美之间的外交、商务、文化联系等方面扮演了重要角色，特别是在兴办教育和传播西方基督教文化于中国方面具有特殊重要的作用，被称为“美国历史上的隐形人物”。林乐知是近代来华的美国传教士之一，笔者选择他进行典型个案研究，不仅是因为他在华工作生活了四十余年，集传教士、翻译家、教育家和报人于一身，更重要的是因为他曾与洋务派官僚和维新派人士有着广泛的交往，对晚清的政治、教育和文化均产生了重要的影响。 19世纪60年代，满怀传教热情的林乐知由于受经济窘境所限，只能以传教布道为辅，教学译书为主，在这期间，他先后受聘于广方言馆和江南制造局翻译馆翻译西书并教习英文，这些经历不仅使他的经济状况得到了改善，还使得他与中国的上层社会有了直接的接触，对中国社会有了更深的体察。摆脱经济拮据后的林乐知又把精力放到了教务上，创办了《教会新报》(后更名为《万国公报》)，希翼以此向教内外人士宣道，吸收信徒。但该报销售之不畅和教徒之冷淡使得他终是意兴阑珊。1881年林乐知在上海创办了一所教会学校——中西书院，为此，他辞去了广方言馆的教习一职，把自办的《万国公报》停刊，专心致力于教育事业，并凭借着自身的办学经验形成了其特有的教育文化观，对中国的教育近代化产生了一定的影响。 本文从三个方面分析了林乐知的教育文化观：儒学、科举制度、教育思想。林乐知是“孔子加耶稣”理论的始作俑者，他认为，传教事业若想在中国立足，就必须利用儒家经典并做出一些妥协，必须把基督教义和在中国占统治地位的儒家文化巧妙的揉合起来，逐步以基督文化代替儒家文化:关于科举制度，林乐知尖锐的指出其“言大而空，不切实际”的弊端，认为必须废除科举制度，只有这样中国落后的教育状况才能扭转;教育方面，林乐知以西方教育为参照系，倡女学、主张改革初等教育，并秉承着自由教育的理念创办了中西书院和中西女塾，这在当时还是很有进步意义的。 中西书院的方针是“中西并重”，林乐知希望在容纳中国的前提下将西方的基督教世俗教育体制照搬到中国，为中国的自强运动培养在基督教会影响之下的各种世俗领袖和人才，从而影响中国的社会进程。但“中西并重”的尝试终归于失败—现实的中西书院体制并没有向理想的中西书院体制—基督教世俗教育体制转换，而是向正统的教会教育体制回归了。 通过对林乐知的教育文化观和在华实践活动的研究，笔者认为，在近代西学东渐中，林乐知的传播基督教的指导思想、具体措施等不能讲不科学，但是，以儒学为核心的中国文化对外来文化的包容是建立在不影响中国文化的内核并有利于其再生和发展的前提下的，在这样的土壤里移植基督教，失败是必然的，文化传播与交流必须同时具备科学的传播机制和良好的接收机制，二者缺一不可。更多还原

【Abstract】 American missionaries who came to China in the near history are called hidden people of the American history. The reason is that they played an important role in diplomacy, trade and culture communication between China and the USA, and they also made special contributions towards initiating modern education and transmitting western Christian Culture. Young John Allen was one of the missionaries who came to china in the recent history, the author chose him to make a case study not just because he was the whole person of being a missionary, an educator and a journalist at the same time in his over forty years living and working in China, but also because that his close relationship with reformist officials of Qing Dynasty had a great impact on the politics, education and culture of late Qing Dynasty.In 1860s, Yong Allen had to devote most of his time to teaching and translating while putting his missionary work aside although he was very passionate in his sermon preaching. During this period, he worked at Guangfang Language School and then at the translation office of Jinagnan Manufacture Bureau. This experience not only improved his economic situation, but alsogave him opportunities to meet people of the upper class and thus to know more deeply about Chinese society. After getting rid of his economic hardship, Young Allen put his energy back to his missionary work by publishing the Church News which was renamed as The Globe Magazine, with which he hoped to preach sermons and get believers. But later the newspapers’ poor business and lack of new Christians withered his passions. In 1881, Young Ellen founded a church school called Western Chinese school in Shanghai, because of this school, he resigned his post at Guangfang Language School and stopped publishing his Multi-countries Communique. He dedicated himself to the cause of education. He formed his own particular conceptions on education and culture out of his experience of running his school. His work made some positive impact on the modernization of Chinese education at that time.This dissertation analyses Young’s conceptions on education and culture from three different aspects: Confucianism, system of imperial examinations and educational ideologies. Young was the first person in history to combine Confucianism with Christianity. He argued that Christianity must make some concessions andskillfully combine its doctrines with the dominant Confucianism if it wanted to replace the latter. About the system of imperial examinations, Young Allen pointed out its malady that it is impractical with big empty words. He argued that the system of imperial examinations must be abolished so that Chinese undeveloped education could be improved. Young Allen proposed to reform the elementary education by learning the western education. He founded Western Chinese School and a girl’s school with the conception of liberal education, which was fairly progressive at that time.The guideline of running his western Chinese school was to pay equal attention to the western and eastern culture. Young hoped to affect Chinese society’s development by moving some secular education to China which would bring out some talented leaders with western views. But at last his attempt to emphasize both the west and the east failed, his school turned out to be a lineal Christian school instead of an ideal mixture of some secular education.After studying Young’s conceptions of education and culture and his activities in China, the author thinks that replantingChristianity in China is destined to fail. In the process of westernization in the recent history, Yong’s thoughts and practices were not unscientific, but Chkese culture must keep its core unchanged and can regenerate and develop after accepting a foreign culture, however, replanting Christianity can not conform with this condition. A successful culture transmission and communication must be based on good transmitting mechanism and receiving mechanism, either of which is not replaceable.更多还原