理雅各和衛禮賢英譯《易》學比較研究

本論文是以十九至二十世紀歐洲傳教士兼漢學家理雅各（James Legge，1815-1897）和衛禮賢（Richard Wilhelm，1873-1930）《易經》英譯本為核心的《易》學比較研究。理雅各是英國維多利亞時代倫敦傳道會（L.M.S）的成員，他虔誠地遵行基督教信仰，來華傳教長達三十年（1843-1873），旅居香港。在他擔任英華書院院長的期間，以印刷辦報、翻譯中國經典、興學教育為其一生的職志。而衛禮賢是德國威瑪民主共和政體時期同善會（A.E.P.M）的成員，他以非正規的傳教方式在華服務二十五年（1899-1924），旅居青島。衛禮賢以學校教育和醫療的「文化傳教」取代當時一般基督教徒的宣教作法，不僅凸顯其人道主義的關懷立場，而且博得了中國人民的信賴與肯定。辛亥國變之際，衛禮賢籌組尊孔文社，結合了一批遜清遺老的舊勢力，以講學活動、翻譯中國經典、政治復辟等方面為主。從文獻回顧對於西方易學史和兩人專題式研究的掌握中，本論文析理了前行研究的許多重要成果。因此，在探討此一課題時，選用的版本分別是理雅各英譯《易經》的「多佛本」（Dover，1963）和衛禮賢英譯《易經》的「衛／貝譯本」（Wilhelm / Baynes version，1967）。對於理雅各和衛禮賢英譯《易》學的內容，在知人論世、譯本文獻探討、重要核心思想、跨文化觀點等四個主要架構下，分別以個案研究法、統計歸納法、比較研究法、經典詮釋法等作為各切入的視角，嘗試更多元而具體地闡釋西方易學家理雅各和衛禮賢的思想特色，以彰顯其在西方易學史上所代表的典範性意義和價值。以下試分別說明之。其一為知人論世。相較於明末清初耶穌會士匯集群力且前仆後繼地探究中國古代典籍的方式，理雅各和衛禮賢卻採取個人與晚清知識分子彼此合作的方式完成其中國經典的翻譯工作。前者為理雅各和王韜的結識，兩人協力討論而完成《中國經典》及其他典籍的翻譯，而後者為衛禮賢和勞乃宣（1843-1921）師徒二人對儒學研究的薪火相傳，尤其是兩人合譯的《易經》德譯本堪稱為中西翻譯史上的創舉之作。其二為譯本文獻的探討。在兩人譯本翻譯手法上，理雅各汲取先秦儒家孟子（372-289 B.C.）「以意逆志說」而作為其翻譯理論的基礎。衛禮賢和勞乃宣採用中德二語的「回譯法」（back translations）完成譯本。對於《周易》經傳問題，理雅各與清儒李光地（1642-1718）編纂的《御纂周易折中》採用經傳分立的立場一致，他質疑自漢代以來普遍將孔子視為《易傳》作者的傳統說法，並提出自身的論證加以批駁。衛禮賢將《周易》經傳以新舊層次作出區隔，對孔子是否為《易傳》作者採取寬容態度，而歸結為儒家學派的作品。在譯本的體例編排上，理雅各採用上下兩欄式，前者為經傳正文，後者為注釋與評論，效仿「纂注體」而成。衛禮賢將譯本區分為經文、材料、注釋三部分，採以並列重複與獨特的順序編排而成。其三為《易》學核心思想。這部分包含理雅各和衛禮賢對於《周易》「太極」、「陰陽」、「八卦」、「河圖」、「洛書」等重要概念的闡釋。理雅各偏重於《周易》經傳的歷史起源之考察和實徵。對《易》卦畫起源的說法，他僅同意太極兩儀說為可徵信之處，並論及父母六子卦的神話起源和先後天八卦說的內容。衛禮賢則偏重於《周易》經傳的哲學思辨與心理學層面的解釋。對太極兩儀說的詮釋，衛禮賢接受胡適（1891-1962）「太極為太棟說」並賦予一種新詮釋，對太極形上之理的解釋不依循中國傳統《易》學的圓形思維，而改以西方傳教士的線性思維，認為橫線「一」的存在即代表上下、陰陽二元性的出現，這種線性觀與理雅各的看法是一致的。其次，衛禮賢側重於《周易》後天八卦所隱含心理學上精神狀態的解釋，從意識到潛意識的循環是可以與此相通的。其四為跨文化觀點。《周易》談及的鬼神、生死觀念可謂是人類亙古探求的生命課題。而理雅各和衛禮賢在其傳教士身分所受到神學訓練的框架下，對於《易傳》的「鬼神」、「精氣」、「生死」等觀念帶有一個神學思辨或是同情的理解。這樣的差異性便形成了一種跨文化觀點上的互通性或者產生一種對立性。從上述四種不同的切入點便匯集為本論文探究的出發點，透過對於理雅各和衛禮賢《易經》英譯本的檢視與比較之下，我們得以瞭解到中西方《易》學觀點的異同處，並且從兩人提出的觀點重新加以審視中國傳統《易》學的優缺點及其不足之處。

關鍵字

《周易》；理雅各；衛禮賢；傳教士；漢學家；西方《易》學

並列摘要

This dissertation is a comparative study, focusing on the interpretations about the English versions of I Ching translated by the European missionaries and scholars James Legge 理雅各(1815-1897) and Richard Wilhelm衛禮賢 (1873-1930) during the 19th and 20th century. Legge, a member of L.M.S in British Victorian Era, sailed to China and lived in Hong Kong for thirty years (1843-1873). During his tenure as Dean of the Anglo-Chinese College英華書院, Legge dealt with the work on the press, the translations of the Chinese classics and his educational mission. Wilhelm on the other side, was a member of A.E.P.M in the Weimar Republic of Germany, who lived in Qingdao. He used the informal way of missionary resource, focusing on "Cultural Missionary Work" such as school education and medical care for twenty-five years (1899-1924). This is not only highlighting his attention toward humanitarian care, but also let him win the trust of the Chinese people. After the Chinese Revolution, Wilhelm organized the“Zun Kong wenshe”尊孔文社in which he gathered a number of the old Qing scholars. He mainly engaged in giving lectures, translating Chinese classics and restoring the old political system. Based on the history of western studies on the I Ching and their topical studies related to these two missionaries, the author chooses two important English versions of the Book of Changes: the one by Legge, Dover (1963) and the other by Wilhelm that is Wilhelm-Baynes English translation (1967). For the purpose of this dissertation, the focus lies on four main aspects: the background of the missionaries’ life, the study on the literature reference about his translations, the important core ideas of his I Ching study and the cross-cultural views of his thought. The author uses the methods of case study, statistical induction, comparative study and classical interpretation in order to specifically explain their main ideas and to highlight their typical meaning and value in the history of western studies on the I Ching. In the following these four aspects are described more detailed. First aspect is the background of the missionaries’ life. Compared with the way the Jesuits studied the ancient Chinese classics in the late Ming and early Qing Dynasty together as a group, Legge and Wilhelm individually worked with the late Qing intellectuals together to translate the Chinese classics. Legge was acquainted with Wang Tao王韜（1828-1897） and they completed the translations of the Chinese classics 《中國經典》and other classical texts. Wilhelm studied Confucianism under the mentorship of Lao Naixuan 勞乃宣(1843-1921). Especially the German translation of the Book of Changes translated by them can be seen as a pioneering work in the history of Chinese and Western translation. Second aspect is the analysis of the literature reference about their translations. Regarding their translation techniques, Legge learned the concept "yi yi ni zhi shuo“以意逆志說 of pre-Qin Confucian Mencius孟子 (372-289 B.C.) as the basis of his translation theory. Wilhelm and Lao Naixuan completed the translation using the method of "back translation" 回譯法between Chinese and German. Concerning the question of the Text and Ten Wings《易傳》 on I Ching, both Legge and Li Guangdi 李光地(1642-1718), the Qing Dynasty scholar who compiled the "Yu zuan Zhouyi zhezhong"《御纂周易折中》, hold the same view. Legge questioned the traditional statement since the Han Dynasty that regarded Confucius as the author of Ten Wings, and expressed his own arguments to refute it. Wilhelm proposed that the Text and Ten Wings should be separated by their old and new layers. He also adopted a tolerant attitude toward Confucius’ authorship of Ten Wings and attributed it to the Confucian school instead. As to the arrangement style of the translation, Legge’s version followed the example of Chinese compilation style纂注體, thus using separated upper and lower columns, with the upper one containing the Text and the lower one the commentaries and notes. Wilhelm on the other hand used a division into three “books”: Text, Materials and Commentaries, in addition he arranged its contents in a unique sequence of repetition order. Third aspect is the important core ideas of their research on I Ching. This part contains the interpretation of important concepts such as "Tai Ji"太極, "Yin and Yang"陰陽, "Eight Trigrams"八卦, "Ho map"《河圖》and "Lo writing"《洛書》 in Legge’s and Wilhelm’s translations. Legge emphasized on the study about the historical origins of the Book of Changes. Regarding the origin of the linear figures of Yi, he only regarded the theory of Taiji and the two elementary forms as the dependable saying, and also discussed the mythological origin of the six hexagrams and the contents of the Primal Arrangement 先天八卦and the Inner-World Arrangement後天八卦. Wilhelm put more emphasis on the philosophical thinking and psychological interpretation of the Book of Changes. Concerning the theory of Taiji and the two elementary forms, Wilhelm accepted Hu Shi’s 胡適（1891-1962）opinion, that regarded "Tai Ji" as the“Tai Dong”太棟, thus providing a new interpretation of the "Tai Ji" in the way that it didn’t follow the round concept predominant in the traditional Chinese studies about I Ching; instead it was replaced by the linear concept of the western missionaries. The horizontal "One" represented the division of the upper and lower part, the duality of yin and yang. His linear concept was consistent with Legge’s point of view. Besides that, Wilhelm emphasized the psychological interpretation of the state of mind, in the way that the cycle from subconsciousness to consciousness can be connected with the Primal Arrangement and the Inner-World Arrangement existing in the I Ching. The fourth and last aspect is the cross-cultural view within Legge’s and Wilhelm’s thinking. Searching for the original concepts of spirits, birth and death in the Book of Changes can be regarded as a main subject for humanity. Legge and Wilhelm took a theological attitude toward the Chinese concepts of "spirits"鬼神, "jing qi"精氣, "birth and death"生死in the Ten Wings. Such differences between the cultures created a standpoint of interoperability or a situation of antagonism. The above four different aspects are the initial points of perspective in this dissertation. By comparing the thoughts of Legge and Wilhelm apparently in the English translations of the Book of Changes, we can understand the different views on it between the East and West, and furthermore review the advantages and disadvantages of the traditional Chinese I Ching Studies based on their point of view.