晚清傳教士－漢學家艾約瑟的墨學思想初探

A Preliminary Study on the Mohist Thought of Missionary-Sinologist Joeseph Edkins in the Late Qing Dynasty

褚麗娟(Lijuan CHU)

墨學 ； 艾約瑟 ； 傳教士－漢學家 ； 重構 ； Mohism ； Joseph Edkins ； Missionary-Sinologist ； Reconstruction

哲學與文化

46卷12期（2019 / 12 / 01）

63 - 78

繁體中文

墨學的現代轉化是中外學界研治墨學的一個重要方向，一般認為這一研究大致發軔於梁啟超1904年發表的〈子墨子學說〉。但早在19世紀中葉，來華傳教士－漢學家即已開始了對墨學的現代重構，一直沒有得到關注。運用闡釋學之重構理論，分析傳教士－漢學家艾約瑟（Joseph Edkins）完成於1858年的〈墨子人格及其作品簡論〉，該文涉及到「儒墨關係」，「兼愛與基督宗教之愛」，「墨學是否是功利主義思想」等幾方面的內容，正是20世紀以後墨學現代思想研究中的幾個核心問題。通過與同時期士大夫對墨學認識的比較，結合艾約瑟的學術成長和實踐的經歷，可以鉤沉出艾約瑟墨學思想的生成動機。從全球史來看，艾約瑟的墨學研究其實是19世紀以降全球宗教與知識互動的一部分，從艾約瑟開始，墨學作為中國古代思想多元傳統之一種，被介紹到了歐洲知識界。

The modern transformation of Mohism is an important direction for the research and study of Mohism in Chinese and foreign academic circles. It is generally believed that this topic was taken up seriously in the Chinese academic community following publication in Liang Qichao's ＂Mo Zi Xue Shuo＂ in 1904. In fact, as early as the middle of the 19th century, missionaries-sinologists who came to China in the late Qing Dynasty had already begun the modern reconstruction of Mohism, but they seldom received much attention. By analyzing ＂Notices of the Character and Writings of Meh Tsï＂ authored by Joseph Edkins in 1858 using the theory of reconstruction of hermeneutics, three topics extracted from the article, including the relationship between Confucianism and Mohism, Jian'ai and love in Christianity, and whether Mohism is Utilitarianism are discussed. The topics are believed to be the core issues in the research on the Modernization of Mohism since the onset of the 20th century. By comparing the viewpoints between Joseph Edkins and his contemporary intelligentsia in China, as well as analyzing his academic experience, understanding, and achievements, the progression of the scholar's thoughts as well the structure of his reasoning, motivation, and conclusions can be better understood. From the perspective of global history, his research on Mohism exemplified the interaction between religion and knowledge around the world in the 19^(th) century. Since Joseph Edkins, Mohism, as another aspect of the diversity of ancient Chinese thought, introduced to the European intelligentsia.

1. 陳弘學(2015)。效益作為行動之標準——關於墨家功利思想的重釋。清華學報，45(2)，201-234。
   連結：
2. (2010).The Chinese Classics II.Shanghai:East China Normal University Press.
3. Edkins, Joseph. “Notices of the Character and Writings of Meh Tsï,” Journal of China Branch of the Royal Asiatic Society (1858).
4. Gabelentz, Georg von der(1888).Über den chinesischen Philosophen Mek Tik.Philologisch Historische Klasse: Berichte über die Verhandlung,40(3),62-70.
5. Wessendorf, Markus(2016).Brecht’s Materialist Ethics Between Confucianism and Mohism.Philosophy East & West,66,122-145.
6. 于爾根．奧斯特哈默,強朝暉（譯）,劉風（譯）(2016).世界的演變：19 世紀史.北京:社會科學文獻出版社.
7. 付雷，〈英國傳教士艾約瑟帶來的動植物學啟蒙〉，《中華讀書報》，2018 年 1 月3 日，第 15 版。
8. （英）艾約瑟譯，《西學述略》，收錄於《西學啟蒙十六種》，光緒十二年。
9. 艾約瑟,賴某深（校注）(2016).西學啟蒙兩種.長沙:嶽麓書社.
10. 伽達默爾,洪漢鼎（譯）(2007).真理與方法 I.北京:商務印書館.
11. 李賢中(2015)。傳統思想的現代重構與轉化——以墨、荀為例。哲學與文化，42(3)，117-140。
12. 約翰．希歐多爾．梅爾茨(2016).十九世紀歐洲思想史.北京:商務印書館.
13. 唐納德．帕爾瑪,黃少婷（譯）(2013).倫理學導論.上海:上海社會科學院出版社.
14. 孫中原,吳進安,李賢中(2012).墨翟與《墨子》.臺北:五南圖書出版公司.
15. 雷立柏(2003).基督宗教知識辭典.北京:宗教文化出版社.
16. 鄧亮,韓琦(2012)。新學傳播的序曲：艾約瑟、王韜翻譯《格致新學提綱》的內容、意義及其影響。自然科學史研究，31(2)，136-151。
17. 錢新祖(2016).中國思想史講義.北京:東方出版社.
18. 聶韜(2016)。肇始與流變：近世墨子思想的功利主義闡釋的中西承啟。社會科學家，8，22-26。
19. 邊沁,時殷弘（譯）(2015).道德與立法原理導論.北京:商務印書館.