摘要
在以华夷秩序为价值标准的前近代东亚世界,"华"是判断文明与野蛮的标准。日本进入江户时代,逐步构建了一个区别中国中心的"日式华夷秩序"。同时,这一时期的日本知识人认识自我与他者的标准仍是华夷观,其中以荻生徂徕最具代表,徂徕学派也以最逼肖中国而闻名于江户知识界。荻生徂徕倡导问古于中国的"三代",从这一方法论出发,他结合明清鼎革的实际,在著述中多有盛赞日本文化贬低现实中国的论述。徂徕学代表了17世纪以来日本人中国认识的一个缩影:既想为日本文化寻求合理性解释,又无法摆脱传统华夷观的思维框架,在"崇拜中华"与"日本优越"之间来回摇摆。
In the pre-modern East Asian world,where the Chinese and Barbarian Order was the value standard,“Chung-Hwa”was the standard for judging civilization and barbarism.As Japan entered the Edo period,it gradually constructed a “Japanese-style Chung-Hwa order”that distinguished itself from the Chinese center.At the same time,the standard for Japanese intellectuals to cognitive self and others was still the Chinese and Barbarian Outlook,among which Ogyu Sorai was the most representative,and the Sorai’s School was also famous in the Edo intellectual community for being the resemblance to the“Chung-Hwa”.Ogyu Sorai advocated studying from the“three generations”of ancient China,and from this methodology,he combined the reality that the Ming Dynasty was replaced by Qing Dynasty.In his writings,he praised Japanese culture and disparaged the reality of China.Sorai's School represents a microcosm of Japanese perception of China since the seventeenth century:while trying to find a rational explanation for Japanese culture,but was unable to escape from the framework of the traditional Chinese and Barbarian Outlook,and oscillated back and forth between“China worship”and“Japan’s superiority”.
出处
《外国问题研究》
CSSCI
2021年第4期19-25,116,共8页
FOREIGN HISTORY STUDIES
基金
国家社会科学基金项目“亚洲文明特质及人类文明多样性研究”(编号:2021MZD013)。
