17-18世紀初在華耶穌會士的漢字收編： 以馬若瑟《六書實義》為例

在利瑪竇之後，早期天主教傳教士依舊奉行利氏「中國化」與「學術傳教」之路線。18世紀初，西方中國尚處中國熱之尾聲，種種漢學研究成果層出不窮。適逢中國禮儀之爭，中西矛盾日益尖銳，傳教工作面臨諸多困難。由是誕生了以白晉、馬若瑟、傅聖澤為代表的中國索隱派，旨在運用古代神學並結合兩個世紀以來的漢學研究果實，證明中國古代墳典暗含天主相關訊息。而主人翁馬若瑟所處的清初，正是清初小學興盛的時期。馬氏研究文字、六書，除了耶穌會的上述傳統，還與清初的學術風氣也密不可分。他在白晉與劉凝等人的幫助下，完成《六書實義》，希望用索隱主義找出六書中蘊含的基督宗教奧秘，努力彌合耶儒差異，以達到傳播福音之目的。本研究旨在以馬若瑟《六書實義》為中心，兼述17-18世紀初歐洲學人對漢字的各種詮釋。透过詮釋學、全球史、後殖民主義、互文等方法，分析歐儒如何将汉字收編入西方文字體系之中，並挖掘《六書實義》運用之中國思想源流。論文一共分為七個角度，分別闡釋該時段內漢字收編成果與《六書實義》的不同研究面向：其一，梳理馬若瑟之前的漢字收編六大成果；其二，探索馬若瑟與現代性之間存在的種種糾葛，以圖突破現代性肇端於晚清的舊論；其三，從《六書實義》撰寫之背景「禮儀之爭」出發，發現馬若瑟撰寫《六書實義》應當受康熙皇帝政策影響；其四，馬氏為貫徹康熙「如中國人一樣」的政策，必須在形式上體現《六書實義》的中國性，如避諱等；其五，從內容上觀看，《六書實義》之六書學說，承襲自宋、元、明、清四朝之鄭樵、吳元滿、趙古則、趙宦光、劉凝諸位學者；其六，馬若瑟特重指事，認為神學思想暗藏於指事的七個文字之中，象形反而為次；其七，馬氏為了統合其文字學理論，確立了從六書與記憶術開始，經儒學而達天學的治學體系。以上之論，皆為馬氏突破前人漢字研究之處。由以上研究可知，以馬若瑟為代表的索隱派，既承認了中國文化，又從中國典籍中證明基督宗教的合法性，是中西文化交流中西方傳教士努力本色化的重要代表。以《六書實義》為例，在「族性」與「風格」概念的框架下，可以明顯觀察到文本中存在的「中國性」。繼而從「中國性」出發，申論非漢族創作之方塊字文學作為跨文化的典範文本，及納入華語系文學的可能性。

關鍵字

馬若瑟；《六書實義》；索隱；耶穌會；六書；現代性；中國性；天學

並列摘要

After Matteo Ricci, the early Catholic missionaries still followed his tradition of “accommodation” and “academic missionaries”. At the beginning of the 18th century, Western China was still at the end of Chinoiserire, and a variety of sinological research results emerged endlessly. At that time, when the dispute was focused on the Chinese Rites, the contradictions between China and the West have become increasingly acute, and missionary work faced multiple difficulties. This led to the birth of the Figurist, represented by Joachim Bouvet, Joseph de Prémare, and Jean-François Foucquet, with the aim of employing prisca theologia as well as two centuries of research to prove that the ancient Chinese canons implies God related messages. The early Qing Dynasty, where Joseph de Prémare lived was the period when the Chinses philological studies (characters and phonetics) was prosperous. At that time, in addition to the tradition of the Jesuits, Joseph de Prémare's study of characters and “Liushu” were inseparable from the academic atmosphere of the early Qing Dynasty. With the help of Bouvet, Liu Ning and others, he completed Liushu shiyi, hoping to find the mysteries of the Christian religion contained in the Liushu through figurism, and strive to bridge the gap between the Catholicism and Confucianism, so as to achieve the purpose of propagating the Gospel. The purpose of this research is to focus on Prémarer's Liushu shiyi, and to describe the various interpretation of Chinese characters by European scholars in the early 17- 18th century. Using hermeneutics, global history, post-colonialism, intertextuality and other methods, the research aims to analyze how Chinese characters incorporated into the Western language system and to explore the source of Chinese thoughts used in Liushu shiyi. The thesis is divided into seven angles, to explain the different research directions of the Chinese character incorporation results and Liushu shiyi during this period: first, to sort out the six major achievements of Chinese character incorporation before Prémare. Second, to explain the existing entanglements between Prémare and modernity in order to break through the old theory that modernity began in the late Qing Dynasty. Third, from the " Chinese Ritual Controversy", the writing background of the Liushu shiyi, it is found that the writing of this book should be influenced by emperor Kangxi's policy. Fourth, in order to implement Kangxi's "Like the Chinese" policy, Prémare had to formally embody the Chineseness of the Liushu shiyi, such as taboos. Fifth, from the perspective of content, the theory of Chinese characters of Liushu shiyi are inherited from Zheng Qiao, Wu Yuanman, Zhao Guze, Zhao Huanguang, and Liu Ning in the Song, Yuan, Ming, and Qing Dynasties. Seventh, in order to unify his theory of philology, Prémare established a system of academic studies that began with liushu and mnemotechnics, through studying Confucianism and finally studied theology. All the above are the places where Prémare broke through the previous researches on Chinese characters. From the above research, it can be seen that the Figurists, represented by Prémare, not only acknowledges Chinese culture, but also proves the legitimacy of Christianity from Chinese classics. It is an important representative work which embodies the efforts of indigenization in Sino-Western cultural exchanges. Taking Liushu shiyi as an example, under the framework of the concepts of "ethnicity" and "style", it can obviously be noted that the "Chineseness" is existed in the text. Then proceeding from the "Chineseness", it is argued that whether the non-Chinese creation of Chinese characters literature as a cross-cultural model text can be incorporated into Sinophone literature.

並列關鍵字

Joseph de Prémare ； Liushu shiyi/ Dialogue sur l'histoire de l'écriture ； Figurism ； Jesuits ； Six methods of forming Chinese characters ； Modernity ； Chineseness ； Theology