“Neo-Confucian(ism)”概念的翻译、流传与阐发——以冯友兰的学术生涯为中心

Translation,Spread,and Explanation of the Concept of“Neo Confucian(ism)”:Centered on Feng Youlans Academic Career

冯友兰在美国留学期间(1920-1923)使用并阐发了西方创造的“Neo-Confucian(ism)”概念,回国后(1924-1926)首次将其翻译为中文“新儒家(学)”概念。其后由于建构宋明儒学史的需要,加上“新儒学”概念意义的不确定性,1932年底以后,冯友兰在其中论著中转而使用包括程朱理学与陆王心学在内的传统“道学”概念来指称宋明新儒学。但李石岑(1926)、谢扶雅(1928)、陈寅恪(1934)等人都在冯友兰的影响下使用了这一概念。20世纪40年代以后,“新儒家(学)”概念又被用来指称现当代等其他时代的新儒家(学),标志着这一概念在当时国内学术界通行起来。20世纪50年代前后,卜德翻译冯友兰的《中国哲学简史》《中国哲学史》等论著的流行,又促进了“Neo-Confucian(ism)”概念的普及。在“Neo-Confucian(ism)”概念的传播及阐发过程中,继承宋明新儒学并倡导返本开新的海内外现代新儒家(以冯友兰、狄百瑞为代表)起到了关键作用。

During his study abroad in the United States(1920-1923),Feng Youlan used and elucidated the concept of“Neo-Confucian(ism)”created by the West.After returning to China(1924-1926),he first translated it into the Chinese concept of“Xin Rujia(xue)”.Later,due to the need to construct the history of Confucianism in Song and Ming dynasties and the uncertainty of the meaning of the concept of“Xin Rujia(xue)”,after the end of 1932,Feng Youlan used traditional“Dao-Xue”concepts,including Cheng Zhus Lixue and Lu Wangs Xinxue,to refer to Neo-Confucianism in his Chinese works.But Li Shicen(1926),Xie Fuya(1928),Chen Yinque(1934),and others all used this concept under the influence of Feng Youlan.After the 1940s,the concept of“Xin Rujia(xue)”was used to refer to the new Confucianism of other eras such as modern and contemporary times,marking the popularity of this concept in the domestic academia at that time.The popularity of the translation of Feng Youlans works such as A Short History of Chinese Philosophy and A History of Chinese Philosophy by Derk Bodde around the 1950s also promoted the popularization of the concept of“Neo-Confucian(ism)”.In the process of spreading and elucidating the concept of“Neo-Confucian(ism)”,inheriting the Neo-Confucianism and advocating for a return to the original and opening a new era,modern new Confucianism at home and abroad(represented by Feng Youlan and William Theodore de Bary)played a crucial role.