赵敦华 北京大学
Zhao, Dunhua, Peking University
原文Original
启蒙时代“爱华派”和“厌华派”的宗教背景
启蒙时代是西方人的价值观发生新旧交替的时期。在此过程中，中国文化被当作西方价值观的参照系，启蒙学者遂分为“爱华派”和“厌华派”两大阵营。两者在不同的西方宗教背景中看待中国文化，因此产生了对中国文化从正面到负面价值判断模式的转换。这一过程包括五个阶段。（1）17世纪耶稣会士引进儒家伦理和原始一神教，受此消息的影响，18世纪初的启蒙学者培里首先怀疑无神论是否有道德的问题，开始动摇西方“真宗教或信神/假宗教或渎神”的传统二元论的基础。（2）“爱华派”伏尔泰、魁奈、莱布尼茨、沃尔夫等人，以中国远古宗教为“理神论”或自然宗教的典范，按照“理性/非理性”的二元论，重组“善/恶”对立的价值观。（3）“厌华派”卢梭、孟德斯鸠等人开始只是出于政治原因，反对中国的专制；但从孔多塞、赫尔德等人开始，揭示“中国文化停滞”的劣势，以“先进/落后”的二元论模式，否定中国远古传统的现代价值。（4）康德在圣经的背景中，论证人类理性和道德进步的必然性和合理性。他从《圣经·创始记》描写人类始祖的堕落开始，表明由恶向善、由自私情欲到道德自律、由种族竞争到世界和平的合目的性的进步过程；康德批评中国文化和哲学由于惰性而缺乏进步的动力，无情地鄙视之。（5）从19世纪开始，黑格尔把上帝的绝对精神与历史辩证法结合起来，按照“东方开始”/“西方结束”的进步观，扬弃中国文化和哲学的落后性。韦伯则用“新教伦理/中国宗教”的二元论，完成了对中国文化的全面批评，深刻影响西方人对中国的负面价值判断。
译文Translation
Religious Background to Sinophilia and Sinophobia in the Enlightenment
The value system in the West undertook a dramatic change in the Enlightenment. The Chinese culture was introduced into Europe in this period, playing a role of contrasting reference to the western axiology. The Enlightenment was widely divided into two campuses of sinophilia and sinophobia. Both were deeply embedded in different religious backgrounds, through which the value judgment on China changed from positive to negative. This change occurred at the following five stages. (1) The Jesuits evaluated Confucius’ teachings, either as a non-religious morality，or as a primitive monotheism. Being inspired by Jesuits’ information, the Enlightenment scholar Pierre Bayle was first skeptical of whether atheists can be moral, which started breaking off the traditional dichotomy between true religion or piety and false religion or blasphemy. (2) The sinophile Voltaire, Francois Quesnay, Leibniz and Wolff treated the Chinese ancient religion as an ideal example of deism for Europeans, or the archetype of natural religion which gave raise a new dichotomy between reason or enlightening and unreason or darkness. This led further to a re-construction of the dichotomy between good and evil on the basis of morality. (3) The sinophobe Montesquieu and Rousseau criticized China because of the political reason that China had been a despotic state. Later sinophobila Herder emphasized the inferiority of the cultural stagnancy of China since remote ancient time on. The progressive dichotomy between advanced and backward was first constructed in order to deny the modern value of the ancient tradition of China. (4) Kant in the biblical background proved the necessity and reasonableness of the human rational and moral progression. He started from the fall of Adam and Eva in the Genesis, pointed out the teleological progression from evil to good, from egoistic passion to autonomous morality, from ethnic fight to world peace. Kant criticized China for its inertia and thereby, lack of the progressive incentives. For this reason he despised Chinese culture and philosophy. (5) Hegel combined Absolute Spirit of God with a historical dialectics. He re-constructed a progressive model from “Oriental beginning” to “Western end”, by which the backward of Chinese culture and philosophy was sublated. Weber’s dichotomy between protestant ethics and Chinese religion completed the overall criticism of China, and has exerted a wide influence on westerners’ negative evaluation of China.