本文選題：《泰晤士報(bào)》 + 比較文學(xué)��； 參考：《溫州大學(xué)》2017年碩士論文

【摘要】：報(bào)紙對(duì)于一國(guó)形象的塑造起著舉足輕重的作用�！短┪钍繄�(bào)》是英國(guó)的一份綜合性全國(guó)發(fā)行的日?qǐng)?bào),它的影響力涉及到全世界政治、經(jīng)濟(jì)、文化、社會(huì)等多個(gè)方面。本文以1785-1912年《泰晤士報(bào)》當(dāng)中塑造的中國(guó)儒釋道三教的形象作為研究對(duì)象,作者運(yùn)用比較文學(xué)的方法和理論,對(duì)《泰晤士報(bào)》當(dāng)中關(guān)于中國(guó)儒釋道的報(bào)道進(jìn)行研讀和分析,最后發(fā)現(xiàn)該報(bào)塑造的是表面上言說(shuō)儒釋道三教這個(gè)他者,實(shí)際上是言說(shuō)基督教自我的形象。對(duì)于中國(guó)的儒釋道三教,他們的態(tài)度也并不是從一而終,一成不變的。該報(bào)關(guān)于中國(guó)儒教的報(bào)道就出現(xiàn)了從批評(píng)出現(xiàn),到批評(píng)加劇再到“重新提倡”的變化;對(duì)于道教和佛教的報(bào)道,則大多數(shù)都是一以貫之的批評(píng)和抨擊,未有太多變化。無(wú)論是變,還是不變,抑或是批評(píng)還是提倡,實(shí)際上是在于他們國(guó)力實(shí)力的提升以及傳教的義務(wù)的需要,而不是對(duì)中國(guó)的宗教的認(rèn)識(shí)有了實(shí)質(zhì)性的變化。對(duì)于虔誠(chéng)信奉新教的傳教士和部分記者和外交官等人而言,全知全能全在的上帝是他們唯一的信仰,信仰或敬畏任何其他的神便是對(duì)上帝的褻瀆和不敬。另外,基督教不允許造像,中國(guó)的偶像崇拜則成了另一個(gè)他們不能忍受的重要方面。對(duì)于一些不信仰新教的記者而言,他們出于自身種種原因,對(duì)于中國(guó)宗教的態(tài)度也不甚友善。對(duì)于《泰晤士報(bào)》當(dāng)中關(guān)于中國(guó)儒釋道的研究,一方面,在中西文化交流的過(guò)程中,對(duì)文化傳播的有利方面加以利用和發(fā)展,不利的方面則盡力避免和改正,進(jìn)而有利于中國(guó)優(yōu)秀文化走出去和實(shí)現(xiàn)世界優(yōu)秀文化共享;另一方面,以西方人眼中的中國(guó)儒釋道為鏡子,可以借此觀照出我們自身文化存在的不足和缺陷,幫助我們對(duì)傳統(tǒng)文化取其精華,去其糟粕,批判性地繼承和發(fā)展。本文第一章簡(jiǎn)要概括了課題的研究現(xiàn)狀和其他一些基礎(chǔ)內(nèi)容。第二章具體分析《泰晤士報(bào)》當(dāng)中所呈現(xiàn)的儒教形象。發(fā)現(xiàn)對(duì)于儒教的認(rèn)識(shí)發(fā)生了由過(guò)去的烏托邦變成意識(shí)形態(tài)的參照,再到把儒教當(dāng)作言說(shuō)自我的工具。第三章則具體分析了《泰晤士報(bào)》中所展示的中國(guó)佛教形象。發(fā)現(xiàn)該報(bào)整體塑造的是一個(gè)負(fù)面的和消極的中國(guó)的佛教形象,具體表現(xiàn)為信仰對(duì)象不唯一,信仰理論不可靠,以及信仰徒眾不受人尊敬,沒(méi)有地位。第四章則分析了《泰晤士報(bào)》中所體現(xiàn)的道教形象。發(fā)現(xiàn)該報(bào)對(duì)于中國(guó)道教同樣是持有一個(gè)批判和抨擊的態(tài)度。具體體現(xiàn)為對(duì)作為一種思想的道家思想和作為一種宗教的道教不分,以及認(rèn)為從道家變化為道教就是一種墮落,一種腐敗。最后一章對(duì)前面的幾章進(jìn)行梳理,自然而然地得出結(jié)論:《泰晤士報(bào)》為了突出自我(基督教),而不斷批評(píng)和抨擊他者(中國(guó)儒釋道)。
[Abstract]:Newspaper plays an important role in shaping the image of a country. The Times is a comprehensive national daily newspaper issued in Britain. Its influence involves political, economic, cultural, social and other aspects of the world. This paper takes the image of the three religions of Confucianism, Buddhism and Taoism created in the Times of 1785-1912 as the object of study. The author uses the method and theory of comparative literature to study and analyze the reports about Chinese Confucianism, Buddhism and Taoism in the Times. Finally, it is found that what the newspaper portrays is the other on the surface of Confucianism, Buddhism and Taoism, in fact, it is the image of Christian self. The attitude of Confucianism, Buddhism, Taoism and Taoism in China is not the same. The newspaper's report on Confucianism in China shows a change from criticism to aggravation to "re-promotion", while most of the reports on Taoism and Buddhism are consistent criticism and criticism, without much change. Whether it is changing or not, or criticizing or advocating, it is actually due to their national strength and the need for missionary duty, rather than a substantial change in their understanding of Chinese religion. For the devout Protestant missionaries and some journalists and diplomats the all-knowing omnipotent God is their only faith and belief in or fear of any other God is blasphemy and disrespect to God. In addition, Christianity does not allow idolatry, and Chinese idolatry is another important aspect they cannot bear. For some non-Protestant journalists, for their own reasons, they are not very friendly to Chinese religion. With regard to the study of Confucianism, Buddhism and Taoism in China in the Times, on the one hand, in the process of cultural exchange between China and the West, the beneficial aspects of cultural communication are utilized and developed, while the negative aspects are tried to avoid and correct. On the other hand, with the Chinese Confucianism, Buddhism and Taoism in the eyes of the West as a mirror, we can take this as an example of the shortcomings and defects of our own culture. Help us to take the essence of traditional culture, discard the dross, critically inherit and develop. The first chapter briefly summarizes the research status and some other basic contents. The second chapter analyzes the Confucian image in the Times. It is found that the understanding of Confucianism has changed from utopia to ideological reference, and then to Confucianism as a tool for self-expression. The third chapter analyzes the image of Chinese Buddhism in the Times. It is found that the newspaper as a whole portrays a negative and negative Buddhist image of China, which is manifested in the following aspects: the belief object is not unique, the belief theory is not reliable, and the believers are not respected and have no status. The fourth chapter analyzes the Taoist image embodied in the Times. Found that the newspaper also holds a critical and critical attitude towards Chinese Taoism. It is embodied in the fact that Taoism as a thought is not distinguished from Taoism as a religion, and that the change from Taoism to Taoism is a kind of depravity and corruption. The last chapter combs the previous chapters and naturally concludes that the Times constantly criticizes and criticizes others in order to highlight itself (Confucianism, Buddhism and Taoism in China).
【學(xué)位授予單位】：溫州大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類(lèi)號(hào)】：B22;B948

【參考文獻(xiàn)】

相關(guān)期刊論文 前3條

1 張昆;陳雅莉;;地緣政治沖突報(bào)道對(duì)中國(guó)形象建構(gòu)的差異性分析——以《泰晤士報(bào)》和《紐約時(shí)報(bào)》報(bào)道“釣魚(yú)島”事件為例[J];當(dāng)代傳播;2014年04期

2 狄澤林克;方維規(guī);;比較文學(xué)形象學(xué)[J];中國(guó)比較文學(xué);2007年03期

3 劉偉;;論漢民族的宗教信仰特點(diǎn)[J];世界宗教文化;2013年05期

相關(guān)碩士學(xué)位論文 前3條

1 高欣音;倫敦奧運(yùn)會(huì)報(bào)道中的中國(guó)國(guó)家形象建構(gòu)[D];華中科技大學(xué);2013年

2 李海寧;后奧運(yùn)時(shí)代西方主流媒體與中國(guó)國(guó)家形象傳播[D];重慶大學(xué);2010年

3 朱曉明;解讀、誤讀與歧見(jiàn)之間[D];華東師范大學(xué);2006年

，

本文編號(hào)：1815096