陳拓：《君師之間：晚明思想場中的歐洲教宗制》，《漢學研究》（臺北）2024年3月第42卷第1期，第103-144頁

摘要：在歐洲啟蒙時代，中國曾被伏爾泰等奉為開明專制的典範，此學界所熟知；在晚明時期，歐洲教宗制也被國人視為中國政治的他山之石，此學界所鮮知。自明萬曆年間，善於捕捉中國思想風向的利瑪竇與艾儒略，即有意識地向中國士人宣揚教宗制具有主持教化、傳賢不婚、盛德無私、權大於君等優點。介於君師之間的教宗，很快成為晚明士人的討論話題：褒美者如葛寅亮、黃景昉、周應賓、張岱等，認為教宗制與儒家傳賢論、師道觀等契合，甚至讚譽教宗制超越三代，合孔子、墨子、老子、釋迦摩尼、齊桓公與晉文公於一人；而批評者則將教宗制斥為悖亂綱常、破壞治統的二主夷風。藉由點評教宗制，晚明士人的一些隱微思想得以輾轉吐露，多元聲音背後暗含著政治思想的分歧。明清鼎革後，君師合一的獨尊型政治格局逐漸奠定，師道淪為君權附庸，教宗制隨之淡出中國士人的論域。

關鍵詞：君權；師道；教宗；思想史；經學

Abstract and title also in English:
Chen Tuo, "Between Monarch and Master: Literati’s Diverse Interpretations of the Pope in Late Ming China"

Abstract: Scholars have discussed in depth how China was once regarded by Voltaire (1694-1778) and others as a paragon of enlightened absolutism during the Age of Enlightenment in Europe, but have largely overlooked the fact that Chinese literati also considered the European pope as a political model in the late Ming dynasty. Under the reign of the Wanli Emperor of the Ming, Matteo Ricci (1552-1610) and Giulio Aleni (1582-1649), both skilled at apprehending Chinese intellectual trends, intentionally promoted to the Chinese literati that the papal system had many advantages, such as taking charge of moralization, selecting successors by election rather than kinship, not marrying, being selfless, and having power over the emperor. The pope quickly became a controversial topic among literati in late Ming China. On the one hand, advocators such as Ge Yinliang 葛寅亮 (1570-1646), Huang Jingfang 黃景昉 (1596-1662), Zhou Yingbin 周應賓 (1554-1626), and Zhang Dai 張岱 (1597-1680) believed that the papal system was compatible with the Confucian abdication system and the way of the “master” 師. They even praised the papal system for having surpassed the “three earliest dynasties” and being able to combine the merits of Confucius, Mozi, Laozi, Shakyamuni, Duke Huan of Qi 齊桓公, and Duke Wen of Jin 晉文公 all into one individual. But on the other, critics denounced the papal system as a threat to the monarchical power. The divergent voices in these commentaries on the papal system reveal the subtle differences in late Ming literati’s political and ideological thoughts. After entering the Qing dynasty, the unity of the emperor and the “master” was gradually established, with the “master” becoming the subordinate of the monarchy. As a result, the topic concerning the papal system faded out of the Chinese literati’s discourse.

Keywords: Monarchical Power, The Way of Master, Pope, Intellectual History, Confucian Classics

摘要
本文以明末清初漢文天主教文獻序跋為研究對象，以文獻學和思想史為研究 進路。序跋是文獻之眼，明末清初漢文天主教文獻序跋既具備傳統序跋所有的文 獻、史料價值等，更有獨特的思想價值。尤其當中國人為傳教士之作作序作跋， 著者和作序作跋者，既是個體的雙方，又是文化的雙方，中間存在一個中西文化 交流與互動的過程。
在緒論部分，首先對明末清初漢文天主教文獻序跋的概念，其形成、演變和 影響，其內容和價值作了梳理。在此基礎上，指出中國人為漢文天主教文獻作序 作跋存在選擇性，漢文天主教文獻序跋存在失收、篡改、代筆和偽託等現象。最 後，就明末清初漢文天主教文獻序跋的四次匯輯及相關研究進行了分析。 正文分為三章，每章選取一個典型案例：
第一章側重序跋探佚，以凸顯序跋的文獻價值。本章通過趙可懷《山海輿地 圖》序來探究已佚的利瑪竇肇慶所繪《山海輿地圖》的形制和流變，並將趙可懷 蘇州刻石放到中國石刻傳統、計裡畫方傳統中加以審視；
第二章側重序跋的移植、篡改和思想分析。本章在梳理艾儒略入閩前葉向高 與傳教士早期接觸的基礎上，從葉向高《西學十誡初解序》在明末清初的一次移 植和兩輪篡改出發，分析葉向高與天主教的實質性分歧所在。透過葉向高這個案 例，可以看出在教內文獻中，為了弘教等需要，一個所謂親教、信教者或家族的 形像是如何層累、型塑而成的；
第三章側重考察序跋的版本學價值、序跋的作者群體、序跋與所序文獻的思 想異同。本章首先通過序跋考證《七克》早期版本，以此來反映漢文天主教文獻 流傳與刊刻的複雜性；《七克》序跋作者，多為萬曆二十九年（1601）進士同年， 通過分析序跋作者與傳教士的交往、序跋作者間的交往等，探究傳統社交圈對天 主教、西學傳播的影響；最後，以鄭以偉《七克序》和崔淐《熄忿小序》為代表， 通過序跋與所序文獻的對比分析，來窺探中西文化深層次差異問題。
結語部分，則從方法論上，對全文作一個收束。
關鍵詞：明末清初 漢文天主教文獻序跋 山海輿地圖 葉向高 七克 中西文化交 流
中圖分類號：K248

Abstract
This thesis focuses on the prefaces and postscripts to Chinese Christian texts from late Ming to early Qing (abbr. PPCC), using philology and intellectual history as the basic methodologies. In addition to the literary and historical value, the PPCC have their special value in cultural ideology, especially when the writers of the PPCC are Chinese literati, but the authors of the corresponding books are Westerners. In the introduction part, I first introduce the basic information of the PPCC, such as their definition, formation, evolution, influence, content, value and features. Then I briefly explain the four collections of the PPCC until now.
In the body part, I study three cases in order to analyze the textual features of the PPCC and the ideology behind the text. In my first chapter, through a detailed study of Zhao Kehuai’s preface to Shanhai yudi tu, I restore the content and structure of Shanhai yudi tu. In my second chapter, I explore Ye Xianggao’s preface preserved in three editions of Xixue shijie chujie. In different editions, the contents of the preface are appreciably different. Through a close reading of these sutble differences, I illuminate the divergences between Ye Xianggao and Western Jesuits. In my third chapter, I investigate the relationship of the authors of the various prefaces and postscripts to Qike, especially the four of them who passed the imperial examination in the same year. In sum, based on these three case studies, I argue that, in their receptions of Christianity, the late Ming and early Qing Chinese literati actively employed traditional Chinese ideologies, such as Confucianism and Buddhism, to reinterepret and reshape the Christian thoughts.
Keywords: Late Ming to Early Qing; Prefaces and Postscripts to Chinese Christian Texts; Shanhai yudi tu; Ye Xianggao; Qike; Sino-Western Interactions
Chinese Library Classification: K248

Zai Zhongguo faxian Xixue : Mingmo Qingchu sixiang wenhua de shijie beijing 在中國發現西學：明末清初思想文化的世界背景 / Chen Tuo 陳拓

參考書目: 289-329

第一章君師之間:晚明思想場中的歐洲教宗制--第二章,文獻層累與形象塑造:晚明首輔葉向高的西學面孔--第三章,教外螢友:晚明內閣閣臣鄭以偉與西學--第四章,女仙與聖徒:明代曇陽子、張識的神蹟故事--第五章,"天下爭傳浙奇士":馮文昌、祝石的人際網絡與書籍世界--第六章,清初祝石、王宏翰的中西醫匯通--第七章,從《七克》看世界背景下的明清書籍史。

本書圍繞著思想的"三世",一方面置中國於世界,還原明末清初思想文化的世界背景;另一方面置西學於中國,從中國知識、思想與信仰的內在理路出發,窺探西學在中國乃至東亞的本土脈絡。全書分為七章:第一章探討教宗製作為一種政治制度在中國的理解與詮釋過程,它是中西首次實質的政治思想互動。第二至三章利用教內、教外文獻互證,剖析葉向高、鄭以偉等上層士人與傳教士之間的思想異同。第四章結合曇陽子、張識兩位早逝青年的神蹟故事,嘗試進入信仰的深層,重構他們的生命體驗與思想世界。第五至六章以祝石、馮文昌、王宏翰等中下層文人為中心,圍繞人際網絡、書籍世界與西洋醫學,分析西學在地方社會的存在方式與知識形態。第七章以《七克》為個案,考察西學書籍在東亞的出版、傳播與閱讀,探索溝通中西書籍史的新路徑-- 錄自封底