社會主義學(xué)說在中國的早期譯介與傳播（1900-1908）
發(fā)布時間：2018-09-14 09:58
【摘要】：本論文引入“譯介”這一比較文學(xué)研究中的概念,從譯介學(xué)的視角,系統(tǒng)考察社會主義學(xué)說在中國早期譯介與傳播的國內(nèi)背景和國外條件、早期譯介與傳播的歷史演進(jìn)、早期譯介與傳播語境下形成的社會主義觀、早期譯介與傳播的歷史作用和局限以及社會主義學(xué)說在中國早期譯介與傳播對馬克思主義當(dāng)代傳播的啟不。 社會主義學(xué)說在中國的早期譯介與傳播,是在特定的國內(nèi)背景和國外條件下發(fā)生的。這種背景和條件,與19世紀(jì)末中日甲午戰(zhàn)爭所導(dǎo)致的兩國各自不同的政治經(jīng)濟(jì)形勢的深刻變化密切相關(guān)。在中國,甲午戰(zhàn)爭的失敗導(dǎo)致民族危機(jī)加深,促使國內(nèi)變法維新思潮和運(yùn)動蓬勃興起。在“以日為師”的輿論氛圍中,中國興起赴日留學(xué)熱潮；在日本,甲午戰(zhàn)爭的勝利和巨額戰(zhàn)爭賠款的獲得,極大地刺激了日本資本主義的發(fā)展,相應(yīng)地推動了日本國內(nèi)社會主義思潮和運(yùn)動的勃興。甲午戰(zhàn)爭敗與勝的兩種結(jié)局,在中日兩國引起的截然不同的政治經(jīng)濟(jì)形勢和社會思潮的變化,構(gòu)成了社會主義學(xué)說在中國早期譯介與傳播最直接的國內(nèi)背景和國外條件。 社會主義學(xué)說在中國早期譯介與傳播的歷史演進(jìn)大致可以分為三個時段。前期(1900-1904)主要是留日學(xué)生創(chuàng)辦刊物并以刊物為載體譯介和傳播西方各種社會政治學(xué)說。在這一歷史過程中,社會主義學(xué)說被同步譯介到中國并開始了在中文語境下的傳播。這一時期,留日學(xué)生雖然不是為了介紹社會主義學(xué)說而譯書,但卻在譯書中發(fā)現(xiàn)了社會主義學(xué)說�！蹲g書匯編》、《浙江潮》、《游學(xué)譯編》等留日學(xué)生創(chuàng)辦的刊物,都曾譯載過與西方社會主義學(xué)說或社會主義運(yùn)動有關(guān)的文章。關(guān)于唯物史觀、階級斗爭學(xué)說和剩余價值理論等馬克思主義學(xué)說的內(nèi)容,也是從這時開始以零散、片段的形式被譯入中文語境。其間,1902-1903年出現(xiàn)了一個翻譯出版日語社會主義著作的高潮,《社會主義》、《近世社會主義》、《社會主義神髓》等幾部有影響的日本社會主義者的著作被翻譯成中文出版。在《近世社會主義》等著作中,馬克思的生平和學(xué)說開始得到比較全面的介紹。中期(1905-1906)主要是在日本的中國資產(chǎn)階級革命派的朱執(zhí)信、廖仲愷、宋教仁等人,為宣傳孫中山的社會革命思想并配合《民報》與梁啟超主編的《新民叢報》之間的論戰(zhàn),以《民報》為載體譯介和傳播社會主義學(xué)說。資產(chǎn)階級革命派比較重視對馬克思學(xué)說和歐洲社會主義運(yùn)動史的譯介,同時也對西方的無政府主義學(xué)說有所介紹。這一時期《民報》刊載的譯文,幾乎無一例外地對馬克思及其學(xué)說進(jìn)行了介紹。馬克思的階級斗爭學(xué)說、剩余價值理論以及《共產(chǎn)黨宣言》的“十大綱領(lǐng)”、暴力革命思想等內(nèi)容出現(xiàn)在相關(guān)譯文中,特別是《共產(chǎn)黨宣言》的有關(guān)經(jīng)典段落被一再重譯。與此同時,社會主義成為《民報》與《新民叢報》論戰(zhàn)的重要話題,“科學(xué)的社會主義”出現(xiàn)在資產(chǎn)階級革命派的論辯話語中。后期(1907-1908)主要是在日本的中國無政府主義者以《天義》報為載體對社會主義學(xué)說、尤其是馬克思學(xué)說進(jìn)行的譯介與傳播�！短炝x》報作為一份以宣傳無政府主義為宗旨的刊物,卻對馬克思及其學(xué)說表現(xiàn)出極大的熱情,不僅全文譯載了《共產(chǎn)黨宣言》1888年英文版序言及《宣言》第一章的內(nèi)容,而且刊發(fā)過準(zhǔn)備出版《共產(chǎn)黨宣言》中文譯本的預(yù)告。劉師培等無政府主義者對馬克思的階級斗爭學(xué)說推崇備至,在相關(guān)譯文的“序”、“跋”中一再提起和強(qiáng)調(diào),稱贊階級斗爭學(xué)說“最有裨于歷史”。 在社會主義學(xué)說早期譯介與傳播的語境下,中國資產(chǎn)階級維新派、革命派和無政府主義者的代表人物孫中山、梁啟超、劉師培等,分別從不同的政治立場和政治主張出發(fā),在中文語境下對社會主義學(xué)說進(jìn)行了中國化再闡釋,形成了觀點(diǎn)各異的社會主義觀。梁啟超認(rèn)為社會主義屬于干涉主義而非放任主義,其價值追求是“于不平等中求平等”,他樂觀地預(yù)言“社會主義必將磅礴于二十世紀(jì)”；他認(rèn)為歐洲的社會主義由工業(yè)革命孕育出來,社會主義是資本主義過度無序的自由競爭所導(dǎo)致的必然結(jié)果；他概括社會主義的要義為土地歸公、資本歸公,而勞動是創(chuàng)造一切價值的源泉。梁啟超深信社會主義精神“吾中國固夙有之”,但他不認(rèn)為短時間內(nèi)可以把社會主義在中國付諸實(shí)施,他認(rèn)為當(dāng)時的中國不能實(shí)行社會主義的總原因在于沒有勞動階級。梁啟超將社會主義區(qū)分為社會改良主義和社會革命主義,他相信社會主義的實(shí)行“各國各時代種種不同”,資本主義不過是走向社會主義的過渡,但明確表示自已認(rèn)同國家社會主義。梁啟超的社會主義觀還體現(xiàn)在他對生產(chǎn)和分配問題的看法上,他從重視生產(chǎn)問題到重視分配問題,再到提出重視生產(chǎn)兼顧分配,體現(xiàn)出他對社會主義的認(rèn)識經(jīng)歷了一個不斷深化的過程。孫中山的社會主義觀以“民生史觀”為其哲學(xué)基礎(chǔ),提出民生主義就是社會主義,認(rèn)為解決了民生問題就是在中國實(shí)行了社會主義。孫中山的民生主義,核心是平均地權(quán),另外一個重要方面便是節(jié)制資本。孫中山把西方社會主義學(xué)說明確劃分為烏托邦派和馬克思主義的科學(xué)派,但他提出了不同于唯物史觀的以民生為歷史重心的民生史觀,從而在哲學(xué)基礎(chǔ)上區(qū)別了三民主義和科學(xué)社會主義。孫中山認(rèn)為中國的國情與歐美不同,在中國實(shí)業(yè)尚未發(fā)達(dá)的條件下,不宜采用馬克思提出的階級斗爭和無產(chǎn)階級專政的方法來解決一切政治經(jīng)濟(jì)問題,因而他主張對馬克思的學(xué)說“師其意不用其法”。劉師培認(rèn)為“社會主義多與無政府主義相表里”,無政府共產(chǎn)主義源出于社會主義,是社會主義的高級階段,相信社會主義“必達(dá)無政府主義之一境”,他調(diào)和二者的關(guān)系但信奉無政府主義,宣稱他所主張的無政府主義“于共產(chǎn)、社會二主義,均有所采”。劉師培認(rèn)為一切的不平等都是因?yàn)橛姓?主張以無政府主義改造世界,相信無政府主義“當(dāng)以平等為歸”,其社會主義觀的核心是他的無政府主義平等觀。 社會主義學(xué)說在中國的早期譯介與傳播,在把西方社會主義思想傳入中國的過程中,通過譯介者對社會主義學(xué)說的中國化闡釋和接受者在中文語境下對社會主義學(xué)說的中國化再闡釋,不僅肇始了西方社會主義思想與中國傳統(tǒng)文化精神的結(jié)合,而且輸入了一整套社會主義術(shù)語,又通過文言化的譯文表征了語言的時代化。當(dāng)然,早期譯介與傳播的歷史局限性也十分明顯。主要表現(xiàn)為早期譯介者不一定是社會主義的信仰者,更未必是主動的傳播者;早期進(jìn)入中文語境的社會主義學(xué)說主要譯自日本社會主義者的著作而非歐洲語言的社會主義原著,這種間接性特點(diǎn)不可避免地影響到中國人對社會主義學(xué)說的理解和接受。另外,早期譯介與傳播過程中也存在對西方社會主義的派別不明、認(rèn)識混亂等問題。 如果我們把社會主義學(xué)說在中國的早期譯介與傳播和馬克思主義的當(dāng)代傳播聯(lián)系起來進(jìn)行考察,就會發(fā)現(xiàn),早期譯介與傳播過程中所關(guān)涉到的譯介主體、譯介載體、譯介內(nèi)容和譯介話語等要素,相應(yīng)地啟發(fā)我們從傳播主體、傳播方式、傳播內(nèi)容、傳播話語等方面去思考和認(rèn)識馬克思主義的當(dāng)代傳播。從彼時的譯介到當(dāng)下的傳播,從彼時的譯介社會主義學(xué)說到當(dāng)下的傳播馬克思主義,從彼時的單一媒體到現(xiàn)時的全媒體,從彼時的文言文到當(dāng)代的白話文,在歷史與現(xiàn)實(shí)的變與不變之中,我們似乎可以得出這樣的啟示：馬克思主義在當(dāng)代的有效傳播,需要實(shí)現(xiàn)傳播主體由政治熱情向篤信力行的轉(zhuǎn)變,傳播方式由單一性向多樣性的轉(zhuǎn)變,傳播內(nèi)容由駁雜向精而管用的轉(zhuǎn)變,傳播話語由古雅向通俗易懂的轉(zhuǎn)變。
[Abstract]:This paper introduces the concept of "translation and introduction" in comparative literature studies. From the perspective of translation and media studies, it systematically examines the domestic and foreign background and conditions of the early translation and communication of socialist doctrine in China, the historical evolution of the early translation and communication, the socialist concept formed in the context of the early translation and communication, and the history of the early translation and communication. The role and limitations of socialism and the Enlightenment of its translation and dissemination in early China on the contemporary dissemination of Marxism.
The early translation and dissemination of socialist doctrine in China took place under specific domestic and foreign conditions, which were closely related to the profound changes in the different political and economic situations of the two countries caused by the Sino-Japanese War of 18th century. In the public opinion atmosphere of "taking Japan as a teacher", the upsurge of studying in Japan arose in China; in Japan, the victory of the Sino-Japanese War of 1894-1895 and the huge amount of war indemnities were obtained, which greatly stimulated the development of Japanese capitalism and accordingly promoted the flourishing of socialist ideological trend and movement in Japan. The defeat and victory of the Sino-Japanese War of 1894-1895 resulted in completely different political and economic situations and changes in social trends of thought in China and Japan, which constituted the most direct domestic background and foreign conditions for the translation and dissemination of socialist doctrine in early China.
The early period (1900-1904) was mainly about the publications created by the students studying in Japan and the publications were used as carriers to translate and disseminate various Western sociopolitical theories. In this period, although students studying in Japan did not translate books to introduce socialist theories, they found socialist theories in the translated books. From then on, the contents of Marxist theories, such as historical materialism, class struggle theory and surplus value theory, were translated into Chinese contexts in the form of fragments and fragments. The works of influential Japanese socialists were translated and published in Chinese. In the works of Modern Socialism, Marx's life and theory began to be introduced in a more comprehensive way. In the middle period (1905-1906), Zhu Zhixin, Liao Zhongkai, Song Jiaoren, the Chinese bourgeois revolutionaries in Japan, and so on, propagated Sun Yat-sen's social revolution. The bourgeois revolutionaries paid more attention to the translation and introduction of Marxist theory and the history of European socialist movement, and also introduced the western theory of anarchism. Marx's theory of class struggle, the theory of surplus value, the Ten Programmes of the Communist Manifesto and the thought of violent revolution appear in the relevant translations, especially in the relevant classical paragraphs of the Communist Manifesto. Socialism became an important topic in the debate between Min Daily and Xin Min Series, and "scientific socialism" appeared in the debating discourse of bourgeois revolutionaries. Tianyi Daily, as a publication with the aim of propagating anarchism, showed great enthusiasm for Marx and his theory. It not only translated the preface to the 1888 English edition of the Communist Manifesto and the first chapter of the Manifesto, but also published a notice to publish the Chinese version of the Manifesto. Liu Shipei and other anarchists The righteous praised Marx's theory of class struggle to the utmost, repeatedly mentioned and emphasized it in the preface and postscript of the relevant translation, and praised the theory of class struggle as "most beneficial to history".
In the context of the early translation, introduction and dissemination of socialist doctrine, Sun Yat-sen, Liang Qichao and Liu Shipei, the representatives of Chinese bourgeois reformists, revolutionaries and anarchists, respectively, reinterpreted socialist doctrine in Chinese context from different political standpoints and political views, forming different viewpoints. Liang Qichao holds that socialism belongs to interventionism rather than laissez-faire, and his pursuit of value is "equality in inequality". He optimistically predicts that "socialism will be immense in the twentieth century"; he believes that European socialism is bred by the industrial revolution, and socialism is excessive disorder of capitalism. Liang Qichao believed that the socialist spirit was "fixed in China", but he did not think that socialism could be put into practice in a short time. He thought that China at that time was not. Liang Qichao divided socialism into social reformism and social revolutionism. He believed that the implementation of socialism was "all kinds of different times in different countries". Capitalism was only a transition to socialism, but he made it clear that he agreed with national socialism. Sun Yat-sen's view of socialism is based on the philosophy of people's livelihood and history. People's livelihood doctrine is socialism, thinking that solving the problem of people's livelihood is to implement socialism in China. Sun Yat-sen's livelihood doctrine, the core is equal land rights, another important aspect is to control capital. Sun Yat-sen holds that China's national conditions are different from those of Europe and the United States, and that it is not appropriate to adopt the method of class struggle and proletarian dictatorship proposed by Marx to solve the problem under the condition that Chinese industry is not yet developed. Liu Shipei believes that "socialism is more than anarchism", anarchic communism originates from socialism and is the advanced stage of socialism. He believes that socialism "must reach one of the borders of anarchism", and he reconciles the two. Liu Shipei believed that all the inequalities were due to the government, that the world should be reformed by anarchism, and that anarchism "should be based on equality." The core of his socialist view was his anarchist. The concept of justice and equality.
The early translation, introduction and dissemination of socialist doctrine in China not only initiated the western socialist thought and the essence of Chinese traditional culture, but also through the translator's interpretation of socialist doctrine in China and the recipient's reinterpretation of socialist doctrine in Chinese context. Of course, the historical limitations of early translation and dissemination are also very obvious. Socialism theory is mainly translated from the works of Japanese socialists rather than the original works of socialism in European languages. This indirect feature inevitably affects the Chinese people's understanding and acceptance of socialism theory.
If we study the early translation and introduction of socialist doctrine in China in connection with the dissemination of Marxism and the contemporary dissemination of Marxism, we will find that the elements involved in the early translation and dissemination process, such as the subject of translation and dissemination, the carrier of translation and dissemination, the content of translation and dissemination, and the discourse of translation and dissemination, accordingly inspire us to disseminate from the main body of communication, the mode of dissemination, and so on. From the translation and introduction at that time to the current dissemination, from the translation and introduction of socialism at that time to the current dissemination of Marxism, from the single media at that time to the present all-media, from classical Chinese at that time to contemporary vernacular, in history and reality In the process of change and change, it seems that we can draw such enlightenment: the effective dissemination of Marxism in the contemporary era requires the transformation of the main body of dissemination from political enthusiasm to faith, the transformation of the mode of dissemination from simplicity to diversity, the transformation of dissemination content from jumbled to precise and effective, and the transformation of dissemination discourse from classical elegance to easy to understand. Change.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2014
【分類號】：D61
本文編號：2242383
[Abstract]:This paper introduces the concept of "translation and introduction" in comparative literature studies. From the perspective of translation and media studies, it systematically examines the domestic and foreign background and conditions of the early translation and communication of socialist doctrine in China, the historical evolution of the early translation and communication, the socialist concept formed in the context of the early translation and communication, and the history of the early translation and communication. The role and limitations of socialism and the Enlightenment of its translation and dissemination in early China on the contemporary dissemination of Marxism.
The early translation and dissemination of socialist doctrine in China took place under specific domestic and foreign conditions, which were closely related to the profound changes in the different political and economic situations of the two countries caused by the Sino-Japanese War of 18th century. In the public opinion atmosphere of "taking Japan as a teacher", the upsurge of studying in Japan arose in China; in Japan, the victory of the Sino-Japanese War of 1894-1895 and the huge amount of war indemnities were obtained, which greatly stimulated the development of Japanese capitalism and accordingly promoted the flourishing of socialist ideological trend and movement in Japan. The defeat and victory of the Sino-Japanese War of 1894-1895 resulted in completely different political and economic situations and changes in social trends of thought in China and Japan, which constituted the most direct domestic background and foreign conditions for the translation and dissemination of socialist doctrine in early China.
The early period (1900-1904) was mainly about the publications created by the students studying in Japan and the publications were used as carriers to translate and disseminate various Western sociopolitical theories. In this period, although students studying in Japan did not translate books to introduce socialist theories, they found socialist theories in the translated books. From then on, the contents of Marxist theories, such as historical materialism, class struggle theory and surplus value theory, were translated into Chinese contexts in the form of fragments and fragments. The works of influential Japanese socialists were translated and published in Chinese. In the works of Modern Socialism, Marx's life and theory began to be introduced in a more comprehensive way. In the middle period (1905-1906), Zhu Zhixin, Liao Zhongkai, Song Jiaoren, the Chinese bourgeois revolutionaries in Japan, and so on, propagated Sun Yat-sen's social revolution. The bourgeois revolutionaries paid more attention to the translation and introduction of Marxist theory and the history of European socialist movement, and also introduced the western theory of anarchism. Marx's theory of class struggle, the theory of surplus value, the Ten Programmes of the Communist Manifesto and the thought of violent revolution appear in the relevant translations, especially in the relevant classical paragraphs of the Communist Manifesto. Socialism became an important topic in the debate between Min Daily and Xin Min Series, and "scientific socialism" appeared in the debating discourse of bourgeois revolutionaries. Tianyi Daily, as a publication with the aim of propagating anarchism, showed great enthusiasm for Marx and his theory. It not only translated the preface to the 1888 English edition of the Communist Manifesto and the first chapter of the Manifesto, but also published a notice to publish the Chinese version of the Manifesto. Liu Shipei and other anarchists The righteous praised Marx's theory of class struggle to the utmost, repeatedly mentioned and emphasized it in the preface and postscript of the relevant translation, and praised the theory of class struggle as "most beneficial to history".
In the context of the early translation, introduction and dissemination of socialist doctrine, Sun Yat-sen, Liang Qichao and Liu Shipei, the representatives of Chinese bourgeois reformists, revolutionaries and anarchists, respectively, reinterpreted socialist doctrine in Chinese context from different political standpoints and political views, forming different viewpoints. Liang Qichao holds that socialism belongs to interventionism rather than laissez-faire, and his pursuit of value is "equality in inequality". He optimistically predicts that "socialism will be immense in the twentieth century"; he believes that European socialism is bred by the industrial revolution, and socialism is excessive disorder of capitalism. Liang Qichao believed that the socialist spirit was "fixed in China", but he did not think that socialism could be put into practice in a short time. He thought that China at that time was not. Liang Qichao divided socialism into social reformism and social revolutionism. He believed that the implementation of socialism was "all kinds of different times in different countries". Capitalism was only a transition to socialism, but he made it clear that he agreed with national socialism. Sun Yat-sen's view of socialism is based on the philosophy of people's livelihood and history. People's livelihood doctrine is socialism, thinking that solving the problem of people's livelihood is to implement socialism in China. Sun Yat-sen's livelihood doctrine, the core is equal land rights, another important aspect is to control capital. Sun Yat-sen holds that China's national conditions are different from those of Europe and the United States, and that it is not appropriate to adopt the method of class struggle and proletarian dictatorship proposed by Marx to solve the problem under the condition that Chinese industry is not yet developed. Liu Shipei believes that "socialism is more than anarchism", anarchic communism originates from socialism and is the advanced stage of socialism. He believes that socialism "must reach one of the borders of anarchism", and he reconciles the two. Liu Shipei believed that all the inequalities were due to the government, that the world should be reformed by anarchism, and that anarchism "should be based on equality." The core of his socialist view was his anarchist. The concept of justice and equality.
The early translation, introduction and dissemination of socialist doctrine in China not only initiated the western socialist thought and the essence of Chinese traditional culture, but also through the translator's interpretation of socialist doctrine in China and the recipient's reinterpretation of socialist doctrine in Chinese context. Of course, the historical limitations of early translation and dissemination are also very obvious. Socialism theory is mainly translated from the works of Japanese socialists rather than the original works of socialism in European languages. This indirect feature inevitably affects the Chinese people's understanding and acceptance of socialism theory.
If we study the early translation and introduction of socialist doctrine in China in connection with the dissemination of Marxism and the contemporary dissemination of Marxism, we will find that the elements involved in the early translation and dissemination process, such as the subject of translation and dissemination, the carrier of translation and dissemination, the content of translation and dissemination, and the discourse of translation and dissemination, accordingly inspire us to disseminate from the main body of communication, the mode of dissemination, and so on. From the translation and introduction at that time to the current dissemination, from the translation and introduction of socialism at that time to the current dissemination of Marxism, from the single media at that time to the present all-media, from classical Chinese at that time to contemporary vernacular, in history and reality In the process of change and change, it seems that we can draw such enlightenment: the effective dissemination of Marxism in the contemporary era requires the transformation of the main body of dissemination from political enthusiasm to faith, the transformation of the mode of dissemination from simplicity to diversity, the transformation of dissemination content from jumbled to precise and effective, and the transformation of dissemination discourse from classical elegance to easy to understand. Change.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2014
【分類號】：D61
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