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清季戊戌前后,在日本朝野兴亚论者的鼓动下,并受康、梁一派译书论影响,湖广总督张之洞曾颇以提倡“东学”、“东文”自任。但随后康、梁流亡日本的现实,却迫使武昌督府对来自日本的新学理、新语汇持谨慎态度。张之洞系统对“东学”、“东文”的前迎后拒,颇值得玩味。清末所谓“东学”的内涵至为繁杂:既包括以日本为中介的西方科学知识、民权思想,亦不排除张之洞、梁鼎芬等“清流”出身者看重的“伦理”、“汉学”、“汉文”。在癸卯年参与重订学制时,张之洞强调“读经”及“中国文学”课程,表面上是抵拒“日本文体”;与此同时,却通过对明治日本“国文学”、“国语”、“读书”等科的创造性转化,以“文体”问题为媒介,设想了一种文化引进模式,亦即代替“和文汉读”式的直接搬用,即便麻烦也要用义理化的“国文”来传达功利化的“新学”。
Before and after the opening of the Qing Dynasty in 1898, inspired by Japan’s pro-Asian and Asian governments, and influenced by the translation theory of Kang and Liang, Governor Zhang Zhidong of Huguang used to advocate “East Learning ” “East . However, Kang’s death and the reality of Japan’s exile then forced the Governor of Wuchang to be cautious about the new theories and new language quotations from Japan. Zhang Zhidong system on the ”East Learning“, ”East“ before the welcome, quite worth pondering. In the late Qing Dynasty, the connotation of the so-called ”Dongxue“ was extremely complicated: it included not only the Western scientific knowledge and civil rights ideology mediated by Japan, but also the ”ethics “,” Sinology “,” Chinese “. At the same time, Zhang Zhidong emphasized that reading the classics and reading ”Chinese Literature“ is a rejection of ”Japanese style“ at the same time, The creative transformation of such subjects as ”Chinese Literature“, ”Mandarin“, ”Reading“ and so on, taking the ”Style“ issue as a medium, envisages a model of cultural introduction, that is, instead of reading ” The type of direct transfer, even if the trouble should also be rationalized “Chinese ” to convey utilitarian “new learning ”.