社会主义学说在中国的早期译介与传播（1900-1908）

发布时间：2018-09-14 09:58

【摘要】：本论文引入“译介”这一比较文学研究中的概念,从译介学的视角,系统考察社会主义学说在中国早期译介与传播的国内背景和国外条件、早期译介与传播的历史演进、早期译介与传播语境下形成的社会主义观、早期译介与传播的历史作用和局限以及社会主义学说在中国早期译介与传播对马克思主义当代传播的启不。社会主义学说在中国的早期译介与传播,是在特定的国内背景和国外条件下发生的。这种背景和条件,与19世纪末中日甲午战争所导致的两国各自不同的政治经济形势的深刻变化密切相关。在中国,甲午战争的失败导致民族危机加深,促使国内变法维新思潮和运动蓬勃兴起。在“以日为师”的舆论氛围中,中国兴起赴日留学热潮；在日本,甲午战争的胜利和巨额战争赔款的获得,极大地刺激了日本资本主义的发展,相应地推动了日本国内社会主义思潮和运动的勃兴。甲午战争败与胜的两种结局,在中日两国引起的截然不同的政治经济形势和社会思潮的变化,构成了社会主义学说在中国早期译介与传播最直接的国内背景和国外条件。社会主义学说在中国早期译介与传播的历史演进大致可以分为三个时段。前期(1900-1904)主要是留日学生创办刊物并以刊物为载体译介和传播西方各种社会政治学说。在这一历史过程中,社会主义学说被同步译介到中国并开始了在中文语境下的传播。这一时期,留日学生虽然不是为了介绍社会主义学说而译书,但却在译书中发现了社会主义学说。《译书汇编》、《浙江潮》、《游学译编》等留日学生创办的刊物,都曾译载过与西方社会主义学说或社会主义运动有关的文章。关于唯物史观、阶级斗争学说和剩余价值理论等马克思主义学说的内容,也是从这时开始以零散、片段的形式被译入中文语境。其间,1902-1903年出现了一个翻译出版日语社会主义著作的高潮,《社会主义》、《近世社会主义》、《社会主义神髓》等几部有影响的日本社会主义者的著作被翻译成中文出版。在《近世社会主义》等著作中,马克思的生平和学说开始得到比较全面的介绍。中期(1905-1906)主要是在日本的中国资产阶级革命派的朱执信、廖仲恺、宋教仁等人,为宣传孙中山的社会革命思想并配合《民报》与梁启超主编的《新民丛报》之间的论战,以《民报》为载体译介和传播社会主义学说。资产阶级革命派比较重视对马克思学说和欧洲社会主义运动史的译介,同时也对西方的无政府主义学说有所介绍。这一时期《民报》刊载的译文,几乎无一例外地对马克思及其学说进行了介绍。马克思的阶级斗争学说、剩余价值理论以及《共产党宣言》的“十大纲领”、暴力革命思想等内容出现在相关译文中,特别是《共产党宣言》的有关经典段落被一再重译。与此同时,社会主义成为《民报》与《新民丛报》论战的重要话题,“科学的社会主义”出现在资产阶级革命派的论辩话语中。后期(1907-1908)主要是在日本的中国无政府主义者以《天义》报为载体对社会主义学说、尤其是马克思学说进行的译介与传播。《天义》报作为一份以宣传无政府主义为宗旨的刊物,却对马克思及其学说表现出极大的热情,不仅全文译载了《共产党宣言》1888年英文版序言及《宣言》第一章的内容,而且刊发过准备出版《共产党宣言》中文译本的预告。刘师培等无政府主义者对马克思的阶级斗争学说推崇备至,在相关译文的“序”、“跋”中一再提起和强调,称赞阶级斗争学说“最有裨于历史”。在社会主义学说早期译介与传播的语境下,中国资产阶级维新派、革命派和无政府主义者的代表人物孙中山、梁启超、刘师培等,分别从不同的政治立场和政治主张出发,在中文语境下对社会主义学说进行了中国化再阐释,形成了观点各异的社会主义观。梁启超认为社会主义属于干涉主义而非放任主义,其价值追求是“于不平等中求平等”,他乐观地预言“社会主义必将磅礴于二十世纪”；他认为欧洲的社会主义由工业革命孕育出来,社会主义是资本主义过度无序的自由竞争所导致的必然结果；他概括社会主义的要义为土地归公、资本归公,而劳动是创造一切价值的源泉。梁启超深信社会主义精神“吾中国固夙有之”,但他不认为短时间内可以把社会主义在中国付诸实施,他认为当时的中国不能实行社会主义的总原因在于没有劳动阶级。梁启超将社会主义区分为社会改良主义和社会革命主义,他相信社会主义的实行“各国各时代种种不同”,资本主义不过是走向社会主义的过渡,但明确表示自已认同国家社会主义。梁启超的社会主义观还体现在他对生产和分配问题的看法上,他从重视生产问题到重视分配问题,再到提出重视生产兼顾分配,体现出他对社会主义的认识经历了一个不断深化的过程。孙中山的社会主义观以“民生史观”为其哲学基础,提出民生主义就是社会主义,认为解决了民生问题就是在中国实行了社会主义。孙中山的民生主义,核心是平均地权,另外一个重要方面便是节制资本。孙中山把西方社会主义学说明确划分为乌托邦派和马克思主义的科学派,但他提出了不同于唯物史观的以民生为历史重心的民生史观,从而在哲学基础上区别了三民主义和科学社会主义。孙中山认为中国的国情与欧美不同,在中国实业尚未发达的条件下,不宜采用马克思提出的阶级斗争和无产阶级专政的方法来解决一切政治经济问题,因而他主张对马克思的学说“师其意不用其法”。刘师培认为“社会主义多与无政府主义相表里”,无政府共产主义源出于社会主义,是社会主义的高级阶段,相信社会主义“必达无政府主义之一境”,他调和二者的关系但信奉无政府主义,宣称他所主张的无政府主义“于共产、社会二主义,均有所采”。刘师培认为一切的不平等都是因为有政府,主张以无政府主义改造世界,相信无政府主义“当以平等为归”,其社会主义观的核心是他的无政府主义平等观。社会主义学说在中国的早期译介与传播,在把西方社会主义思想传入中国的过程中,通过译介者对社会主义学说的中国化阐释和接受者在中文语境下对社会主义学说的中国化再阐释,不仅肇始了西方社会主义思想与中国传统文化精神的结合,而且输入了一整套社会主义术语,又通过文言化的译文表征了语言的时代化。当然,早期译介与传播的历史局限性也十分明显。主要表现为早期译介者不一定是社会主义的信仰者,更未必是主动的传播者;早期进入中文语境的社会主义学说主要译自日本社会主义者的著作而非欧洲语言的社会主义原著,这种间接性特点不可避免地影响到中国人对社会主义学说的理解和接受。另外,早期译介与传播过程中也存在对西方社会主义的派别不明、认识混乱等问题。如果我们把社会主义学说在中国的早期译介与传播和马克思主义的当代传播联系起来进行考察,就会发现,早期译介与传播过程中所关涉到的译介主体、译介载体、译介内容和译介话语等要素,相应地启发我们从传播主体、传播方式、传播内容、传播话语等方面去思考和认识马克思主义的当代传播。从彼时的译介到当下的传播,从彼时的译介社会主义学说到当下的传播马克思主义,从彼时的单一媒体到现时的全媒体,从彼时的文言文到当代的白话文,在历史与现实的变与不变之中,我们似乎可以得出这样的启示：马克思主义在当代的有效传播,需要实现传播主体由政治热情向笃信力行的转变,传播方式由单一性向多样性的转变,传播内容由驳杂向精而管用的转变,传播话语由古雅向通俗易懂的转变。
[Abstract]:This paper introduces the concept of "translation and introduction" in comparative literature studies. From the perspective of translation and media studies, it systematically examines the domestic and foreign background and conditions of the early translation and communication of socialist doctrine in China, the historical evolution of the early translation and communication, the socialist concept formed in the context of the early translation and communication, and the history of the early translation and communication. The role and limitations of socialism and the Enlightenment of its translation and dissemination in early China on the contemporary dissemination of Marxism.
The early translation and dissemination of socialist doctrine in China took place under specific domestic and foreign conditions, which were closely related to the profound changes in the different political and economic situations of the two countries caused by the Sino-Japanese War of 18th century. In the public opinion atmosphere of "taking Japan as a teacher", the upsurge of studying in Japan arose in China; in Japan, the victory of the Sino-Japanese War of 1894-1895 and the huge amount of war indemnities were obtained, which greatly stimulated the development of Japanese capitalism and accordingly promoted the flourishing of socialist ideological trend and movement in Japan. The defeat and victory of the Sino-Japanese War of 1894-1895 resulted in completely different political and economic situations and changes in social trends of thought in China and Japan, which constituted the most direct domestic background and foreign conditions for the translation and dissemination of socialist doctrine in early China.
The early period (1900-1904) was mainly about the publications created by the students studying in Japan and the publications were used as carriers to translate and disseminate various Western sociopolitical theories. In this period, although students studying in Japan did not translate books to introduce socialist theories, they found socialist theories in the translated books. From then on, the contents of Marxist theories, such as historical materialism, class struggle theory and surplus value theory, were translated into Chinese contexts in the form of fragments and fragments. The works of influential Japanese socialists were translated and published in Chinese. In the works of Modern Socialism, Marx's life and theory began to be introduced in a more comprehensive way. In the middle period (1905-1906), Zhu Zhixin, Liao Zhongkai, Song Jiaoren, the Chinese bourgeois revolutionaries in Japan, and so on, propagated Sun Yat-sen's social revolution. The bourgeois revolutionaries paid more attention to the translation and introduction of Marxist theory and the history of European socialist movement, and also introduced the western theory of anarchism. Marx's theory of class struggle, the theory of surplus value, the Ten Programmes of the Communist Manifesto and the thought of violent revolution appear in the relevant translations, especially in the relevant classical paragraphs of the Communist Manifesto. Socialism became an important topic in the debate between Min Daily and Xin Min Series, and "scientific socialism" appeared in the debating discourse of bourgeois revolutionaries. Tianyi Daily, as a publication with the aim of propagating anarchism, showed great enthusiasm for Marx and his theory. It not only translated the preface to the 1888 English edition of the Communist Manifesto and the first chapter of the Manifesto, but also published a notice to publish the Chinese version of the Manifesto. Liu Shipei and other anarchists The righteous praised Marx's theory of class struggle to the utmost, repeatedly mentioned and emphasized it in the preface and postscript of the relevant translation, and praised the theory of class struggle as "most beneficial to history".
In the context of the early translation, introduction and dissemination of socialist doctrine, Sun Yat-sen, Liang Qichao and Liu Shipei, the representatives of Chinese bourgeois reformists, revolutionaries and anarchists, respectively, reinterpreted socialist doctrine in Chinese context from different political standpoints and political views, forming different viewpoints. Liang Qichao holds that socialism belongs to interventionism rather than laissez-faire, and his pursuit of value is "equality in inequality". He optimistically predicts that "socialism will be immense in the twentieth century"; he believes that European socialism is bred by the industrial revolution, and socialism is excessive disorder of capitalism. Liang Qichao believed that the socialist spirit was "fixed in China", but he did not think that socialism could be put into practice in a short time. He thought that China at that time was not. Liang Qichao divided socialism into social reformism and social revolutionism. He believed that the implementation of socialism was "all kinds of different times in different countries". Capitalism was only a transition to socialism, but he made it clear that he agreed with national socialism. Sun Yat-sen's view of socialism is based on the philosophy of people's livelihood and history. People's livelihood doctrine is socialism, thinking that solving the problem of people's livelihood is to implement socialism in China. Sun Yat-sen's livelihood doctrine, the core is equal land rights, another important aspect is to control capital. Sun Yat-sen holds that China's national conditions are different from those of Europe and the United States, and that it is not appropriate to adopt the method of class struggle and proletarian dictatorship proposed by Marx to solve the problem under the condition that Chinese industry is not yet developed. Liu Shipei believes that "socialism is more than anarchism", anarchic communism originates from socialism and is the advanced stage of socialism. He believes that socialism "must reach one of the borders of anarchism", and he reconciles the two. Liu Shipei believed that all the inequalities were due to the government, that the world should be reformed by anarchism, and that anarchism "should be based on equality." The core of his socialist view was his anarchist. The concept of justice and equality.
The early translation, introduction and dissemination of socialist doctrine in China not only initiated the western socialist thought and the essence of Chinese traditional culture, but also through the translator's interpretation of socialist doctrine in China and the recipient's reinterpretation of socialist doctrine in Chinese context. Of course, the historical limitations of early translation and dissemination are also very obvious. Socialism theory is mainly translated from the works of Japanese socialists rather than the original works of socialism in European languages. This indirect feature inevitably affects the Chinese people's understanding and acceptance of socialism theory.
If we study the early translation and introduction of socialist doctrine in China in connection with the dissemination of Marxism and the contemporary dissemination of Marxism, we will find that the elements involved in the early translation and dissemination process, such as the subject of translation and dissemination, the carrier of translation and dissemination, the content of translation and dissemination, and the discourse of translation and dissemination, accordingly inspire us to disseminate from the main body of communication, the mode of dissemination, and so on. From the translation and introduction at that time to the current dissemination, from the translation and introduction of socialism at that time to the current dissemination of Marxism, from the single media at that time to the present all-media, from classical Chinese at that time to contemporary vernacular, in history and reality In the process of change and change, it seems that we can draw such enlightenment: the effective dissemination of Marxism in the contemporary era requires the transformation of the main body of dissemination from political enthusiasm to faith, the transformation of the mode of dissemination from simplicity to diversity, the transformation of dissemination content from jumbled to precise and effective, and the transformation of dissemination discourse from classical elegance to easy to understand. Change.
【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2014
【分类号】：D61

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