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在近代知识建构过程中,再没有比“主义”这个词更具有代表性了,各种思潮、各种观点都是以其名义得以传播。这些“主义”最早多出现在欧美,从17世纪到19世纪是其蓬勃发展期。将词缀“-ism”对译为“主义”是日本人所为,而且早期的许多“主义”是经由日本舶来的。关于这一点,只要看看“人道主义”、“社会主义”和“共产主义”等具体例子就可以知道日本的汉字译法是如何炮制的,而且是通过什么渠道在清末的中国得以展开并流行的。这里不容忽视的重要媒介当然是报纸杂志。通过《清议报》里“主义”使用的状况我们可以看出日本作为近代知识资源的一面,而进入民国后的知识传播,报纸杂志和近代辞典《辞海》的诠释、采录也为“主义”的传播做出了贡献。20世纪40年代以后,除去日本要素外,中国人对“主义”的翻译和创新更是别具特色了。
In the process of modern knowledge construction, there is no more representative of the term “doctrine ”. All kinds of thoughts and opinions are spread on their behalf. These “doctrines ” appeared in Europe and the United States the earliest, from the 17th century to the 19th century is its booming period. The translation of the affix “- ism ” into “doctrine ” was done by the Japanese and many of the earlier “doctrines ” came via Japan. In this regard, we can know how Japanese translation of Chinese characters is handled by looking at specific examples such as “humanitarianism,” “socialism,” and “communism,” and through what channels are there in the late Qing Dynasty China can be expanded and popular. The important medium that can not be ignored here is, of course, newspapers and magazines. Through the use of “doctrine ” in the Qing Pao Daily, we can see that Japan, as a part of modern knowledge resources, and the knowledge dissemination after entering the Republic of China, the annals of newspapers and magazines and modern dictionaries, Doctrine “to make a contribution. After the 1940s, the Chinese people were even more distinctive about the translation and innovation of ”doctrine " except for the Japanese elements.