爱默生的寻儒历程探赜
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摘要
超验主义思想是美国文化独立的一杆大旗。在创立和形成超验主义思想体系的过程中,爱默生及其同仁放眼世界,在世界文化视野下积极探索,中国孔子等圣贤的思想渐渐进入了爱默生的精神世界。在友人同仁的支持鼓励下,爱默生潜心研读儒家作品,选择性吸纳孔子儒家思想,在与孔子等中国先哲结缘的过程中形成了强烈的儒学情结,在超验主义思想的形成发展中起到了不可低估的作用。
Transcendentalism is one major sign of the independence of American culture. In the process of founding transcendentalism, both Emerson and his colleagues turned to the world culture actively. Chinese Confucianism gradually came into Emerson's view. With the encouragement from all sorts of friends, Emerson tried hard to get more ideas from Confucianism. In the process of selective absorption of Confucianism and getting to understand some Chinese sages, Emerson formed the strong passion for Confucianism, which played an important role in the forming of transcendentalism.
Transcendentalism is one major sign of the independence of American culture. In the process of founding transcendentalism, both Emerson and his colleagues turned to the world culture actively. Chinese Confucianism gradually came into Emerson's view. With the encouragement from all sorts of friends, Emerson tried hard to get more ideas from Confucianism. In the process of selective absorption of Confucianism and getting to understand some Chinese sages, Emerson formed the strong passion for Confucianism, which played an important role in the forming of transcendentalism.
引文
[1]Emerson,E.W.&W.E.Forbes.Journals of Ralph Waldo Emerson,1820-1872,vol.VI[M].London:Constable&Co.Limited,1911.
[2]Emerson,R.W.The Journals and Miscellaneous Notebooks,vol.2[M].Boston:Harvard University Press,1960—1970.
[3]小罗伯特·D·理查森.爱默生:充满激情的思想家[M].石坚,李竹渝,等,译.成都:四川人民出版社,2001.
[4]钱满素.钱满素文化选论[M].上海:复旦大学出版社,2007.
[5]Carpenter,F.I.Emerson and Asia[M].Cambridge:Harvard University Press,1930.
[6]钱满素.爱默生和中国—对个人主义的反思[M].北京:生活·读书·新知三联书店,1996.
[7]Emerson,E.W.&W.E.Forbes.Journals of Ralph Waldo Emerson,1820-1872,vol.IX[M].London:Constable&Co.Limited,1911.
[8]Rusk,R.L.The Letters of Ralph Waldo Emerson,VI[M].New York:1939.
[9]Emerson,E.W.The Complete Works of Ralph Waldo Emerson(XI)[M].Boston;New York:Houghton,Mifflin,1903-1904.
[10]Torrey,Bradford.The Writings of Henry David Thoreau,Journal,I,1837-1846[M].Cambridge:Boston and New York Houghton Mifflin and Company,1906.
[11]Torrey,Bradford.The Writings of Henry David Thoreau,II,Walden[M].Cambridge:Boston and New York Houghton Mifflin and Company,1906.
[12]M.G.马森.西方的中国及中国人观念[M].杨德山译.上海:中华书局,2006.
[13]谢志超.超验主义对儒家思想的接受研究[M].北京:北京大学出版社,2012.
[14]爱默生.不朽的声音(爱默生文集)[M].曹禺,译,北京:当代世界出版社,2002.
[15]吉欧·波尔泰.爱默生集—论文与演讲录(上)[M].赵一凡,等,译.北京:三联书店,1993.
[16]Emerson,R.W.Nature,Addresses and Lectures[M].Cambridge:Boston Houghton Mifflin and Company,1897.
①其第9则“How can a man remain concealed!How can a man remain concealed!Have no friend unlike yourself.”此段中文之意是“此人还能隐瞒什么呢?此人还能隐瞒什么呢?不要交和你不一样的朋友。”与中文原著对照可知,它实质上是《论语》中的两则语录:“人焉廋哉!人焉廋哉!”(《论语·为政》)和“无友不如己者。”(《论语·学而》);其第13则“A man’s transgression partakes of the nature of his company.Having knowledge,to apply it,not having knowledge,to confess your ignorance;this is real knowledge.”这段的中文之意是:“人们的过错,总带有他所属之类的特征。懂得知识,就去运用它,没有知识的时候要承认自己的无知,这才是真正的知识。”与中文原著对照,它也实质上是《论语》中的两则语录:“人之过也,各于其党。”(《论语·里仁》)和“知之为知之,不知为不知,是知也。”(《论语·为政》)
[2]Emerson,R.W.The Journals and Miscellaneous Notebooks,vol.2[M].Boston:Harvard University Press,1960—1970.
[3]小罗伯特·D·理查森.爱默生:充满激情的思想家[M].石坚,李竹渝,等,译.成都:四川人民出版社,2001.
[4]钱满素.钱满素文化选论[M].上海:复旦大学出版社,2007.
[5]Carpenter,F.I.Emerson and Asia[M].Cambridge:Harvard University Press,1930.
[6]钱满素.爱默生和中国—对个人主义的反思[M].北京:生活·读书·新知三联书店,1996.
[7]Emerson,E.W.&W.E.Forbes.Journals of Ralph Waldo Emerson,1820-1872,vol.IX[M].London:Constable&Co.Limited,1911.
[8]Rusk,R.L.The Letters of Ralph Waldo Emerson,VI[M].New York:1939.
[9]Emerson,E.W.The Complete Works of Ralph Waldo Emerson(XI)[M].Boston;New York:Houghton,Mifflin,1903-1904.
[10]Torrey,Bradford.The Writings of Henry David Thoreau,Journal,I,1837-1846[M].Cambridge:Boston and New York Houghton Mifflin and Company,1906.
[11]Torrey,Bradford.The Writings of Henry David Thoreau,II,Walden[M].Cambridge:Boston and New York Houghton Mifflin and Company,1906.
[12]M.G.马森.西方的中国及中国人观念[M].杨德山译.上海:中华书局,2006.
[13]谢志超.超验主义对儒家思想的接受研究[M].北京:北京大学出版社,2012.
[14]爱默生.不朽的声音(爱默生文集)[M].曹禺,译,北京:当代世界出版社,2002.
[15]吉欧·波尔泰.爱默生集—论文与演讲录(上)[M].赵一凡,等,译.北京:三联书店,1993.
[16]Emerson,R.W.Nature,Addresses and Lectures[M].Cambridge:Boston Houghton Mifflin and Company,1897.
①其第9则“How can a man remain concealed!How can a man remain concealed!Have no friend unlike yourself.”此段中文之意是“此人还能隐瞒什么呢?此人还能隐瞒什么呢?不要交和你不一样的朋友。”与中文原著对照可知,它实质上是《论语》中的两则语录:“人焉廋哉!人焉廋哉!”(《论语·为政》)和“无友不如己者。”(《论语·学而》);其第13则“A man’s transgression partakes of the nature of his company.Having knowledge,to apply it,not having knowledge,to confess your ignorance;this is real knowledge.”这段的中文之意是:“人们的过错,总带有他所属之类的特征。懂得知识,就去运用它,没有知识的时候要承认自己的无知,这才是真正的知识。”与中文原著对照,它也实质上是《论语》中的两则语录:“人之过也,各于其党。”(《论语·里仁》)和“知之为知之,不知为不知,是知也。”(《论语·为政》)