{"title":"道家對法語作家的影響—論道家思想在法語文學中的接受度","authors":"梅瑞明 梅瑞明","doi":"10.53106/181147172022120028006","DOIUrl":null,"url":null,"abstract":"\n 對於多數法語系國家的人來說,遠東地區的重要學說如道家思想,很難嚴謹地被理解。大部份寫過此主題的法語作家都侷限於嘗試將道家與在法國或是歐洲文化中既有的文化元素來作比較。自從啟蒙運動以來,法國傾向給亞洲東北地區貼上「儒家」的標籤,然而這個做法似乎流於簡化。相較於儒家和佛教,道家思想的知名度小,相關研究亦少,這是因為道家常被視為一種神秘且難以理解的文化。本文致力於探究道家在法國的接受度,以及法國學者(作家、詩人、旅行家、哲學家、民族學家、漢學家等)如何看待和詮釋道家思想。本文以法國和歐洲近代道家相關著作中所呈現的多樣且變動的表徵為本,進行跨文化研究。我們從中可以看到道家思想重新被創造:有時是非理性的或反啟蒙的;有時是基督教的姊妹宗教;有時被認為是不道德的或主張消極的,或甚至因其反物質主義或泛神論的反消費主義而受到推崇。道家也被視為是對永恆回歸學說的期待,就像新時代的神祕主義,一種作為後現代主義的精神力量或是作為重新關注自身肉體的源泉。\n For most French/Francophones, the great Far Eastern doctrines, such as Taoism, are difficult to grasp rigorously. Most French-language authors who have written on the subject have generally confined themselves to trying to compare the Taoist doctrine with pre-existing elements of culture in French or European culture. Since the Enlightenment, France has often tended to label the northeast area of Asia as \"Confucian\". This is probably a bit of a simplification. Unlike Confucianism or Buddhism, Taoism is generally less known and less often mentioned. It is that Taoism often appears as a mysterious and difficult culture to grasp. It therefore seems interesting to study the reception of Taoism in France and the way in which French scholars (writers, poets, travelers, philosophers, ethnologists, sinologists, etc.) have received and interpreted this doctrine (religious and philosophical). This article necessarily implies an intercultural reflection, based on the study of the diverse and changing representations that have arisen in the recent history of writings on Taoism in France and Europe. This is how certain receptions showed real recreations of Taoism: a Taoism sometimes irrational or anti-enlightenment doctrine, sometimes religion sister of the Christian religion, sometimes considered immoral or advocating passivity, or even praised for its anti-materialism or its pantheistic anti-consumerism. Taoism was also seen as an anticipation of the doctrines of the eternal return, as a new-age mysticism, as a resource for post-modernism or as a source of renewed attention to the body.\n \n","PeriodicalId":377279,"journal":{"name":"語文與國際研究期刊","volume":"122 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"語文與國際研究期刊","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.53106/181147172022120028006","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
對於多數法語系國家的人來說,遠東地區的重要學說如道家思想,很難嚴謹地被理解。大部份寫過此主題的法語作家都侷限於嘗試將道家與在法國或是歐洲文化中既有的文化元素來作比較。自從啟蒙運動以來,法國傾向給亞洲東北地區貼上「儒家」的標籤,然而這個做法似乎流於簡化。相較於儒家和佛教,道家思想的知名度小,相關研究亦少,這是因為道家常被視為一種神秘且難以理解的文化。本文致力於探究道家在法國的接受度,以及法國學者(作家、詩人、旅行家、哲學家、民族學家、漢學家等)如何看待和詮釋道家思想。本文以法國和歐洲近代道家相關著作中所呈現的多樣且變動的表徵為本,進行跨文化研究。我們從中可以看到道家思想重新被創造:有時是非理性的或反啟蒙的;有時是基督教的姊妹宗教;有時被認為是不道德的或主張消極的,或甚至因其反物質主義或泛神論的反消費主義而受到推崇。道家也被視為是對永恆回歸學說的期待,就像新時代的神祕主義,一種作為後現代主義的精神力量或是作為重新關注自身肉體的源泉。
For most French/Francophones, the great Far Eastern doctrines, such as Taoism, are difficult to grasp rigorously. Most French-language authors who have written on the subject have generally confined themselves to trying to compare the Taoist doctrine with pre-existing elements of culture in French or European culture. Since the Enlightenment, France has often tended to label the northeast area of Asia as "Confucian". This is probably a bit of a simplification. Unlike Confucianism or Buddhism, Taoism is generally less known and less often mentioned. It is that Taoism often appears as a mysterious and difficult culture to grasp. It therefore seems interesting to study the reception of Taoism in France and the way in which French scholars (writers, poets, travelers, philosophers, ethnologists, sinologists, etc.) have received and interpreted this doctrine (religious and philosophical). This article necessarily implies an intercultural reflection, based on the study of the diverse and changing representations that have arisen in the recent history of writings on Taoism in France and Europe. This is how certain receptions showed real recreations of Taoism: a Taoism sometimes irrational or anti-enlightenment doctrine, sometimes religion sister of the Christian religion, sometimes considered immoral or advocating passivity, or even praised for its anti-materialism or its pantheistic anti-consumerism. Taoism was also seen as an anticipation of the doctrines of the eternal return, as a new-age mysticism, as a resource for post-modernism or as a source of renewed attention to the body.
对于多数法语系国家的人来说,远东地区的重要学说如道家思想,很难严谨地被理解。大部份写过此主题的法语作家都局限于尝试将道家与在法国或是欧洲文化中既有的文化元素来作比较。自从启蒙运动以来,法国倾向给亚洲东北地区贴上「儒家」的标签,然而这个做法似乎流于简化。相较于儒家和佛教,道家思想的知名度小,相关研究亦少,这是因为道家常被视为一种神秘且难以理解的文化。本文致力于探究道家在法国的接受度,以及法国学者(作家、诗人、旅行家、哲学家、民族学家、汉学家等)如何看待和诠释道家思想。本文以法国和欧洲近代道家相关著作中所呈现的多样且变动的表征为本,进行跨文化研究。我们从中可以看到道家思想重新被创造:有时是非理性的或反启蒙的;有时是基督教的姊妹宗教;有时被认为是不道德的或主张消极的,或甚至因其反物质主义或泛神论的反消费主义而受到推崇。道家也被视为是对永恒回归学说的期待,就像新时代的神秘主义,一种作为后现代主义的精神力量或是作为重新关注自身肉体的源泉。 For most French/Francophones, the great Far Eastern doctrines, such as Taoism, are difficult to grasp rigorously. Most French-language authors who have written on the subject have generally confined themselves to trying to compare the Taoist doctrine with pre-existing elements of culture in French or European culture. Since the Enlightenment, France has often tended to label the northeast area of Asia as "Confucian". This is probably a bit of a simplification. Unlike Confucianism or Buddhism, Taoism is generally less known and less often mentioned. It is that Taoism often appears as a mysterious and difficult culture to grasp. It therefore seems interesting to study the reception of Taoism in France and the way in which French scholars (writers, poets, travelers, philosophers, ethnologists, sinologists, etc.) have received and interpreted this doctrine (religious and philosophical). This article necessarily implies an intercultural reflection, based on the study of the diverse and changing representations that have arisen in the recent history of writings on Taoism in France and Europe. This is how certain receptions showed real recreations of Taoism: a Taoism sometimes irrational or anti-enlightenment doctrine, sometimes religion sister of the Christian religion, sometimes considered immoral or advocating passivity, or even praised for its anti-materialism or its pantheistic anti-consumerism. Taoism was also seen as an anticipation of the doctrines of the eternal return, as a new-age mysticism, as a resource for post-modernism or as a source of renewed attention to the body.