西漢晚期以來，儒家思想對社會已有了深入的影響，當時不論士庶，普遍對孝悌之行抱有由衷的敬意。在此背景下，原本存在於大家庭的治家之法，在士人階層發生了深刻而微妙的變化。士人立身以禮、躬行實踐的結果，推動著家庭內的倫理關係趨向於嚴謹規矩。

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5 years ago
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3 艶

4 Matthew Calbraith Perry

5 迹

6 Chinese Mail

8 Walter Henry Medhurst London Missionary Society Mission Press James Legge Anglo-Chinese College Chinese Classics Lionel Giles John Chalmers

9 Alexander Wylie

10 Smiles Samuel John Stuart Mill Self help 1859 backbone 45 On Liberty

11 啓 Democracy Herbert Spencer 麿眞辻畠

12 Romanticism

16 Smiles Samuel

17 Kakkuran

19 Wang Lan-King 76 Marin William A. P

22 疎

23 Paul A. Cohen William Muirhead Paul A. Cohen, Between Tradition and Modernity: Wang T ao and Reform in Late C h ing China (Cambridge: Harvard University Press,1974.

24 154 Hsun Huan Jihpao

27 仭

28 晩

30 歯 Ulysses Simpson Grant 隣

36 166 竝

37 167 William Muirhead 仭蔵

38 Paul A. Cohen, Between Tradition and Modernity: Wang T ao and Reform in Late Ch ing China (Cambridge: Harvard University Press,1974)

39 Smiles Samuel 艶来

40 170 来学狭狭 2001

41 171 A Comparative Study on Wang Tao and the Intellectuals of the Meiji Restoration Shyu, Shing-ching Abstract As an avant-garde thinker, Wang Tao ( ) was a scholar, a newspaperman, an educator, a political critic and a historian. During the process of China s modernization, he was devoted to cultural exchanges and the Reformist Movement. The purpose of this paper is to study the interactions between and consequent development of Wang s thought and that of the intellectuals of the Meiji Restoration, such as Masanao Nakamura ( ), and Senjin Oka ( ). Among the modern Chinese intellectuals who argued for assimilating Western knowledge, Wang identified himself with Wei Yuan ( ) and considered himself a vanguard in comparison with Kang YouWei ( ) and Huang ZunXian ( ). Going abroad was a turning point in Wang s life. His belief in strengthening a country through political reformation attracted the attention of the intellectuals of the Meiji Restoration. When Wang left for Japan in 1879, the Meiji Restoration had just begun. The Japanese were absorbed in studying Western civilization in order to introduce reforms. Wei s two books, Sheng Wu Ji and Hai Guo Tu Zhi, were introduced during the late Tokugawa Bakuhu period. Wei s central ideas in coastal defense, to learn from foreign tribes their special skills in order to subdue them, awakened many Japanese intellectuals and politicians to the importance of knowing the Western world. Wang s Pu Fa Zhan Ji (Commentaries on the Franco-Prussian War) also became an essential reference for the Japanese both in and out of government who were intent on understanding the trends in world affairs. The new thoughts of Wei Yuan and Wang Tao complimented each other in the modernization processes of both Japan and China, and acted as a bridge for the communication between the intellectual fields of the two countries. The main topics of this paper are as follows: (1) to discuss how Nakamura and Oka responded to the reformation ideas advocated by Wang by exploring new historical materials and analyzing their comments on Wang to make a clear distinction between the thoughts of both sides; (2) to compare how they maintained the values of traditional Confucianism, and how they absorbed Western knowledge, by using new historical data to discuss the interactions of the intellectuals of both countries and the changes of their thoughts in the process of modernization. Keywords: Wang Tao, Nakamura Masanao, Oka Senjin Professor, Department of Japanese Language and Literature, National Taiwan University.

西漢晚期以來，儒家思想對社會已有了深入的影響，當時不論士庶，普遍對孝悌之行抱有由衷的敬意。在此背景下，原本存在於大家庭的治家之法，在士人階層發生了深刻而微妙的變化。士人立身以禮、躬行實踐的結果，推動著家庭內的倫理關係趨向於嚴謹規矩。

西漢晚期以來，儒家思想對社會已有了深入的影響，當時不論士庶，普遍對孝悌之行抱有由衷的敬意。在此背景下，原本存在於大家庭的治家之法，在士人階層發生了深刻而微妙的變化。士人立身以禮、躬行實踐的結果，推動著家庭內的倫理關係趨向於嚴謹規矩。 34 BIBLID1012-8514(2004)34p.381-402 2004 12 381~402 2004.3.29 2004.4.30 382 383 1 1 1944 2 384 2 3 political solipsism 4 Sinocentrism 5 Sinocentric world order 6 2 1977 441~480 442 443 3 286 1964 42 281