本文選題：比較文學(xué) + 傳教士��； 參考：《上海師范大學(xué)》2009年碩士論文

【摘要】： 金尼閣口授、張賡筆傳的《況義》是最早專門介紹翻譯伊索寓言的集子。明清之際大批傳教士來華傳教,耶穌會(huì)是其中一個(gè)重要修會(huì)。以利瑪竇為代表的耶穌會(huì)士在經(jīng)過不斷探索后,選擇了補(bǔ)儒易佛的路線。根據(jù)對(duì)中國傳統(tǒng)文化和社會(huì)風(fēng)俗的了解,耶穌會(huì)士采取學(xué)術(shù)傳教的重要策略,著述立說,以基督教思想解釋并改造傳統(tǒng)儒家觀念,以達(dá)到傳播基督教義的目的�！稕r義》就是這種策略的產(chǎn)物。 “況義”除了是當(dāng)時(shí)一本譯著的書名外,還是一種不同于“格義”的比較文學(xué)研究方法�！皼r”之意是“比”,“義者宜也,義者意也,師其意矣,復(fù)知其宜�！边@種以基督教義闡釋古代儒家思想的特點(diǎn),也是當(dāng)時(shí)中西文化交流的一個(gè)特點(diǎn)。本文運(yùn)用比較文學(xué)文學(xué)文化關(guān)系研究的方法,通過對(duì)漢文譯本和各種翻譯本的比較研究,試圖分析《況義》中合儒、補(bǔ)儒與超儒的特點(diǎn)。 本文以耶穌會(huì)士適應(yīng)策略為背景,把金尼閣翻譯的漢譯本寓言與西方伊索寓言相對(duì)照,并對(duì)寓言中的基督教思想和儒家傳統(tǒng)觀念比較分析,試圖分析《況義》的特點(diǎn)。本文分為三個(gè)部分:第一部分是《況義》的概況,包括它的時(shí)代背景、作者、篇目和金尼閣對(duì)西方伊索寓言的改編。第二部分是對(duì)《況義》的漢文文本的分析,主要是對(duì)《況義》中蘊(yùn)含的基督教思想和儒家傳統(tǒng)觀念進(jìn)行比較分析。第三部分是探討《況義》中的補(bǔ)儒、合儒與超儒。本文試圖在前人研究的基礎(chǔ)上,對(duì)《況義》的文本和特點(diǎn)分析方面有所拓展。
[Abstract]:Jinnige dictation, written by Zhang Geng, is the first collection devoted to the translation of Aesop's fables. During the Ming and Qing dynasties, a large number of missionaries came to China to preach, among which the Jesuit was an important order. The Jesuits, represented by Matteo Ricci, chose the route of supplementing Confucianism after continuous exploration. On the basis of their understanding of Chinese traditional culture and social customs, the Jesuits adopted an important strategy of academic preaching, wrote and said, explaining and transforming traditional Confucian ideas with Christian ideas. In order to achieve the purpose of spreading Christian meaning. It is the product of this strategy. Kuang Yi is not only the title of a translated book at that time, but also a kind of comparative literature research method different from GE Yi. The meaning of "condition" is "compare", "the righteous should also, the righteous will also, the teacher's intention, again know its appropriate." The interpretation of ancient Confucianism by Christian meaning was also a characteristic of the cultural exchange between China and the West at that time. By using the method of comparative literature and cultural relations, this paper attempts to analyze the characteristics of Confucianism, complement Confucianism and surpassing Confucianism in Gongyi through the comparative study of Chinese versions and various translations. Based on the adaptation strategy of Jesuits, this paper contrasts the Chinese fables translated by Ginnege with Aesop's fables in the West, and makes a comparative analysis of the Christian thought and the traditional Confucian ideas in the fables, in an attempt to analyze the characteristics of "Gongyi". This paper is divided into three parts: the first part is an overview of the "Guang Yi", including its background, the author, the title and the adaptation of Aesop's fables in the West. The second part is the analysis of the Chinese text of "Guang Yi", mainly the comparative analysis of the Christian thought and the Confucian traditional idea contained in the "Guang Yi". The third part is to discuss the supplementary Confucianism, the United Confucianism and the super Confucianism in Gongyi. On the basis of previous studies, this paper tries to expand the text and characteristic analysis of "Guang Yi".
【學(xué)位授予單位】：上海師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2009
【分類號(hào)】：I0-03

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 鮑延毅;《意拾喻言(伊索寓言)》問世的意義及影響[J];常州工業(yè)技術(shù)學(xué)院學(xué)報(bào);1997年01期

2 郭延禮;中國近代伊索寓言的翻譯[J];東岳論叢;1996年05期

3 梅曉娟;;翻譯目的與翻譯策略的選擇——論《況義》中的天主教化和中國化改寫[J];外語學(xué)刊;2008年02期

4 陳義海,常昌富;東海西�！獜拿髑彘g儒學(xué)與天學(xué)的交涉看中國比較文學(xué)之淵源[J];上海師范大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2002年01期

5 楊揚(yáng);;《伊索寓言》的明代譯義抄本——《況義》[J];文獻(xiàn);1985年02期

6 田全金;戈寶權(quán)先生對(duì)文學(xué)翻譯和比較文學(xué)的貢獻(xiàn)[J];中國比較文學(xué);2005年03期

7 杜慧敏;文學(xué)翻譯中的文化沖撞——談《況義》的翻譯[J];中國比較文學(xué);2005年04期

8 杜慧敏;談建國前伊索寓言漢譯中的中外文學(xué)比較研究[J];中文自學(xué)指導(dǎo);2004年05期

9 劉云波,郭丁;關(guān)于典故的翻譯[J];鄭州大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2000年04期

10 鮑延毅;《意拾喻言》二題[J];棗莊師專學(xué)報(bào);1995年03期

，

本文編號(hào)：1789152