任大援 中国艺术研究院
Ren, Dayuan, Chinese Academy of Art
原文Original
从中西交通史到汉学研究
西方人对中国历史与文化的介绍研究，如果以代表人物为标志，可以划分为马可波罗时代（14～15世纪）、利玛窦时代（16世纪～19世纪中叶）与伯希和时代（19世纪末～20世纪中叶）。几个世纪以来，西方人对中国文化的关注，是从旅行家的介绍开始，中经传教士荜路蓝缕，逐步发展为对语言、文学、历史、哲学、宗教、民俗等全方位的研究，最后在19世纪逐步专门化而走入大学讲堂，因而出现“汉学研究”，习惯上称之为“汉学”（Sinology，在后来的发展中也包括了“中国学”Chinese studies）。
对上述过程，中国学者有着怎样的认识？这一认识过程与中国学术自身的发展有何种关系？这是汉学研究中一个重要问题。追溯这一认识过程的源头，差不多要回顾近百年的历史。概言之，大体经历了三个阶段：第一，为了“国学”的发展而关注“汉学”——主要表现为从“整理国故”到对中西交通史的研究，这是中国人对汉学进行研究的早期阶段；第二，利用“汉学”开拓的新领域和新方法来进一步发展和深入国学研究——主要表现为围绕西方的“专门汉学”及其发展（例如西方人对中国西部的探险考察及敦煌、考古等一系列重大发现），中国学者通过参与研究，介入了“汉学”的过程，了解了“汉学”的方法，促进了中国学术在近现代的发展；第三，20世纪80年代以来，大陆“改革开放”使人文社会学科获得新的生机，大量汉学成果涌入国内，汉学研究（指中国人对“汉学”的研究）有系统地发展起来。包括专门的译介“丛书”、专门的期刊、专门的讲座、专门的学术会议、大学里专门课程的开设及“汉学”专业研究生的培养等等。这些学术现象，使“汉学研究”在20世纪末以来成为大陆的“显学”，一大批成果公诸于世。这些成果，不只是对西方汉学研究学术工作的一种介绍，实质上是中国学术自身发展的一种内在体现。
本文通过对上述过程的具体展开，对以下主旨进行了论证：西方汉学与中国人对西方汉学的认识与研究，是一个互动过程；中国人通过“汉学家”（包括传教士与早期汉学家）这一中介、对本土对象进行“再认识”，不仅对本土对象取得了新斩获，而且也对“汉学家”的视角和方法有所借鉴与批判；“汉学家”把从中国学者的借鉴与批判中得到的反馈，进一步运用到汉学研究中去。在这种多重互动中，推动了“汉学”与中国学术的共同深入发展，这是21世纪汉学与汉学研究发展的一个趋势。
译文Translation
From a Sino-West Exchange to Chinese Studies
The history of Western scholarship of Chinese history and culture can be divided into three periods: the Marco Polo Era (14th-15th centuries), the Matteo Ricci Era (16th- mid19th centuries) and Paul Pelliot Era (late 19th-mid-20th centuries). Western interest in China centered for centuries on either tourism or the missionary endeavor, only later extending to an interest in language, literature, history, philosophy, religion, folklore etc. Finally, in the 19th century this evolved into the gradual specialization of a University discourse, resulting in what is now generally designated as “sinological studies” or sinology, which also incorporates various fields of modern Chinese studies.
What is the Chinese scholars’ understanding of the above process? How does it relate to the evolution of Chinese academia itself? These important questions in sinological studies cover three stages spanning over a hundred years of history. Firstly, the development of studies from guoxue (Chinese classics) to hanxue (sinology), progressing from a sense of “Rearranging the National Heritage” to becoming a vehicle of communication between China and the West. Secondly, the development of “sinology” opened up new areas and new ways to further develop and study Guoxue. This was done mainly from the western perspective as a kind of “special sinology”examining for example, Western participation in expeditions to the west of China and Dunhuang, which resulted in a series of major archaeological discoveries. Through participation in such research Chinese scholars can learn about the “sinology” approach and promote it within the development of contemporary Chinese academia. Thirdly, in the 20th century, especially since the eighties and the mainland “reform and opening” the study of humanities and the social sciences has been invigorated as a result of the increase in and systematic development of han xue (Chinese) Sinological research (i.e. sinology research undertaken by native Chinese). This has resulted in a dedicated translation “series”, specialized journals, specialized lectures, specialized academic conferences, the opening of specialized courses in universities and professional hanxue post-graduate training and so on. This academic phenomenon, of hanxue yanjiu “Chinese Studies” has become mainland China’s modern day “xianxue” (a famous school of thought), with a wealth of findings being made public. These results, are not simply the work of the Western sinology in the sense of it being a scholarly introduction, but are in essence a kind of inherent development of Chinese academic research itself.
The present paper focuses on the dual aspect of sinology: the interactive process of sinology and Chinese scholars’ response to it, i.e., Chinese scholars’ critical re-cognition and re-interpretation of China through the perspective of sinologists’ research. It is through such interaction that sinology can evolve alongside academic research in general, which in and of itself constitutes the main trend of sinological studies in the 21th century.