- 學位論文
嚴復評點故書三種與西學會通研究
The Combination between Western and Chinese Academics: Yan-Fu’s Commentary on Lao-Tzu, Chuang-Tzu, and Wang-An-Shi poetry
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摘要
嚴復（1854-1921）為中國近代思想史上影響極大之人物，以譯《天演論》等書而著，梁啟超（1873-1929）稱其為西學第一人。除此之外，嚴復與郭嵩燾（1818-1891）、吳汝綸（1840-1903）等桐城古文大家來往頻繁，又歷經四次科舉，故其傳統學術造詣亦不可小覷。嚴復評有《老子評點》、《莊子評點》、《王荊公詩評點》三書，故兼中西方學術涵養的嚴復，對傳統學術的思想、理解及其影響則是本文欲探討的重點。本文以晚清欲變的背景、嚴復的求學歷程、譯書思想內容討論起，進一步分析嚴復的中、西思想發生、轉變、成熟的過程，再將此一結論觀照評點故書三種，考論其思想內容，並且歸納其於晚清背景的特色及獨見。 嚴氏的思想體系源自譯作及其案語，且多與晚清時局息息相關。嚴復以《天演論》的「物競天擇」、「進化歷史觀」釋當前列強侵略、西風東漸之情形，欲以「變法」一改中國貧弱的地位。嚴復之「變法」標本並重，認為除了發展海軍、改善政經制度等之「治標」，更重要的是「開民智」──引入西學以改善「中學之非」。故其於《天演論》以「天演」解釋傳統自然觀、「進化觀」取代傳統的「歷史循環觀」，提供了革新中學的施力點；《穆勒名學》重「邏輯因果」、「客觀實驗」的方法論，意欲將中學擺脫訓詁、心學「心證」的主觀臆測。然在翻譯、評論的過程中，不免有中、西學的比較、會通、妥協，此類現象亦可見於嚴復評點三書當中，故筆者以為，《老子評點》、《莊子評點》、《王荊公詩評點》並不是隨意評點之作，應與譯作思想內容一同探討，始能見其原本面貌。 《老子評點》與《莊子評點》時常相互補充詮解，《老子評點》的「中西會通」以「第一因」道為主，並且論及「自由」、「民主」，《莊子評點》則是接續《老子評點》之「自由民主」，更進一步討論了傳統的「自由」觀與西學各種「自由」的派別，並且根據時局提出一己之見。《王荊公詩》則是以「變法」、「經濟」為題，將其與《原富》、「社會主義」合論，延伸比較與「傳統經濟觀」之別，顯現王安石（1021-1086）的獨識卓見；一方面亦討論「天演」、「進化」的意涵，在在反映了其與譯書的密切關係。然《王荊公詩》仍有別於《老》、《莊》評點，《老》、《莊》集中於其中西思想的會通，《王荊公詩》則有嚴復對國家切痛、懷才不遇的寄託與同情，於此更可見嚴復政治上的矛盾、對變法的渴望。 雖然嚴氏評點故書三種影響無法與譯書相較，然其所顯現的價值，反映了對時代的關懷，而也開啟了傳統學術的另一研究道路，使得中、西學不再壁壘分明，指出了「會通」的可能性。
並列摘要
Yan-Fu was one of the most influential ideologue in modern China. His translation of Thomas Huxley's Evolution and Ethics stimulated Chinese people in late Qing Dynasty. He was well-educated in both western learning (Xi-Xue) and Chinese academics. His commentaries on Lao-Tzu, Chuang-Tzu and Wang-An-Shi poetry were also influenced by his western learning. This thesis discusses how Yan-Fu developed his well-cultured point of view on the above classics which combine his western and eastern ways of thinking. His translation of Thomas Huxley's Evolution and Ethics reveals his intellectual thoughts: he adopted Huxley’s ideas to address the western invasion as “natural selection” and “survival of the fittest” in the hopes to wake the Chinese society on the verge of a crisis in the late Qing period. He also advocated the “innovation of Chinese academic tradition” through which China was able to survive from the competition of the modern world. In order to achieve this goal, Yan-Fu introduced the western ideas like “Evolution” and “Logic” in attempt to replace the traditional Chinese concepts like “cyclical concept of time” and “Xin-Xue” . Through his translations and interpretations, Yan-Fu found the internal links between both western and Chinese philosophies and adopted them to his commentaries on Lao-Tzu, Chuang-Tzu, and Wang-An-Shi poetry. Yan-Fu considered Tao of Lao-Tzu the first cause of universe which included the meanings of liberty and democracy, based on which he connected Chuang-Tzu to ultimate liberty by comparing the idea of freedom with the ideas of other ideologues such as John Stuart Mill and Jean-Jacques Rousseau. Contrasting with the previous philosophical discussions, Yan-Fu put more realpolitik considerations in his commentary on the Wang-An-Shi poetry. He discussed economic policies and socialism ideas presented in Wang-An-Shi poetry, to which he showed his empathy on Wang’s political experience and supported it by sharing a lot of his personal experiences in the conclusion of the commentary. Compared with his other books, his commentaries on Lao-Tzu, Chuang-Tzu and Wang-An-Shi poetry were less popular. Yet the ideas and interpretations presented in these works are representatives of Yan-Fu’s thoughts. By suggesting the similarities between the Western culture and the Chinese academic traditions, these works were pioneers of integrated different cultures during modern China after all.
參考文獻
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