江汉学术 ›› 2016, Vol. 35 ›› Issue (6): 22-32.doi: 10.16388/j.cnki.cn42-1843/c.2016.06.003

• 文学 • 上一篇    下一篇

《圣经》、 中国现代文学与跨文化交流

[斯洛伐克]马立安·高利克(文)1,刘燕(译)2   

  1. 1斯洛伐克科学院 东方与非洲研究所,布拉迪斯拉发 81364;2北京第二外国语学院 跨文化研究院,北京 100024
  • 收稿日期:2016-06-22 修回日期:2016-06-22 出版日期:2016-12-15 发布日期:2016-12-01
  • 作者简介:马立安·高利克(Mari??n G??lik), 男, 斯洛伐克布拉迪斯拉发人, 斯洛伐克科学院东方与非洲研究所研究员; 译者简介:刘燕, 女, 江西高安人, 北京第二外国语学院跨文化研究院教授。

Bible, Modern Chinese Literature and Intercultural Communication

[Slovakia]Marián Gálik1,(translation)Liu Yani2   

  1. 1Institute of Oriental Studies, Slovak Academy of Sciences, Bratislava 81364, Slovakia;2Institute for Transcultual Studies, Beijing International Studies University, Beijing 100024
  • Received:2016-06-22 Revised:2016-06-22 Online:2016-12-15 Published:2016-12-01

摘要: 16 世纪末, 西欧文化与中国文化这两个在宗教、 哲学以及语言等方面截然不同的世界有史以来首次直面相遇, 在此后的两个世纪中, 却引发了东西文化的持续而激烈的冲突。直到 1919 年 “五四运动” 前后, 中国作家才把《圣经》视为灵感、 创造和批评的源头。受到基督教影响、 改写《圣经》题材的中国(男女)作家可划分为两类: 一类是对基督教信仰——及其制度——有所体验的人, 人数较少; 另一类人则对基督教持有消极负面的印象, 人数众多。令人遗憾的是, 从知识分子的交流与理解来看,《新约》缺少一种与 “雅各的梯子” 类似的神话, 作为传教士来自的国度与传播福音的国度之间沟通的桥梁。神话之 “梯” 的搭建往往依赖于一套比较简单的方法, 但跨文化交流与理解之 “梯” 的建造则不可避免地要复杂得多, 我们应根据 “彼此” 不同的文化体系与结构, 建立在相互交流与理解的基础上。在跨文化的交流过程中互相接纳, 彼此尊重, 通情达理, 明辨审视。

关键词: 《圣经》, 跨文化交流, 利玛窦, 李提摩太, 鲁迅, 朱执信, 冰心, 许地山

Abstract: After the West European and Chinese cultures met at the end of the 16th and during the two next centuries, there developed a conflict of cultures. For the first time in history, two religiously,philosophically,and linguistically very different worlds come into contact. The Chinese men of letters reached for the Bible as a source of inspiration or an object of creative and critical only in the time around the May Fourth Movement in 1919. Both Chinese writers who wrote on biblical subjects were influenced by Christianity may be divided into two groups:one is smaller group,consisting of the members which had had good experience with Christianity; and the second one where the impact of the last was chiefly negative. It is a pity that the New Testament lacks something comparable to the mythologem of Jacob’ s ladder,forming a bridge between the countries where the missionaries came from and the countries where they spread the biblical teaching. Mythological ladders were always constructed in a simple way. The“ladders”of international communication and understanding are necessarily much more complicated and should be constructed according to the different systems and structural entities coming into direct contact with each other.

Key words: Bible;Intercultural Communication, Matteo Ricci, Timothy Richard, Lu xun, Zhu zhixin, Bingxin, Xudishan

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