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西方英文世界对《淮南子》的翻译与研究已有130余年,其文献史呈现以下特点:在文献数量上,以20世纪中叶以前、20世纪下半叶以及21世纪为三个主要阶段,书籍数量在各阶段均呈明显增长,累计产出文献58种;在文献体裁上,有节译本、全译本、论文集、学位论文及各种专题著作,翻译和研究作品始终并行出现;在作者群体上,以英国学者为开端,但美国学者逐渐成为绝对主体;在学术影响上,罗浩、桂思卓、马绛等人的翻译与研究成果曾引发热议,推动了西方汉学对中国古代思想史研究的整体发展。
Abstract：The translation and study of Huainanzi have a history of 130 years in the West. They have the following characteristics. In terms of the quantity of books published, there is an obvious increase during the three phases: prior to the mid-20th century, during the latter half of the same century, and in the early 21st century, with the number amounting to 58 in total. As for the types of books, translation and research appear simultaneously and include partial and full translations, conference proceedings, academic dissertations and research on various subjects. Regarding authorship, British scholars were the earliest ones who took up the translation and research of Huainanzi, but American scholars gradually dominated the field. As far as academic influence is concerned, works by Harold Roth, Sarah Queen and John Major draw wide attention, and thus promote the overall study of the history of ancient Chinese thought.
(1)白光华:《我对〈淮南子〉的一些看法》,《道家文化研究》1995年第6辑,第191-199页。
(2)代表作为《〈淮南子〉第七篇“精神训”》(Le TraitéVII du Houai Nan Tseu.Taipei:Institut Ricci,1982)。
(3)在劳特里奇(Routledge)出版社2008年出版的《道家百科全书》(The Encyclopedia of Taoism)中,“淮南子”词条即由贺碧来写就。
(4)顾从义、贺碧来、罗姹曾共同将《淮南子》的第1、7、11、13、18篇译成法文出版,见《淮南子》(Les grandstraités du Huainanzi.Paris:Editions du Cerf,1993)。
(5)白光华是淮南子及道家思想研究的知名学者,加拿大人,以英法两种语言进行学术写作。
(6)马修和白光华曾共同出版过《中华帝国早期的神话与哲学:〈淮南子〉研究》(Mythe et Philosophieà l’ aube de la Chine Impériale.étudessur le Huainan Zi.Montréal:Presses de l’ Université de Montréal,1992)以及《道家思想,卷二:〈淮南子〉》(Philosophes Tao?stes,Tome 2:Huainan Zi.Pairs:éditions Gallimard,2003.刘笑敢教授称此译本为西方语言中的首个《淮南子》全译本)。
(7)代表作为《〈淮南子〉“性”的概念》(“Der Begriff xìng im Huái Nán Zǐ,”Asiatische Studien 59.4,2005,pp.1267-1316)。
(8)又有汉名何可思,代表作为《论〈淮南子〉的世界观》(“Das Weltbild des Huai-Nan-Tse,”Ostasiatisches Zeitschrift 5,1916,pp.27-80)。
(9)代表作为《中国人的精神世界》(Chinesische Geisteswelt:Zeugnisse aus drei Jahrtausenden.Hanau:Werner DausienV erlag,1987)。
(1)代表作为《〈淮南子〉第一、二篇译注、导论及解释》(“Zum Huai-Nan-Tzu淮南子:Einführung,übersetzungund Interpretation,”Monumenta Serica,Vol.16,Iss.1-2,1957,pp.191-286;1958,pp.128-207)。
(2)代表作为《〈淮南子〉第一篇的观点、信念及其小品词的运用》(“Argument and Persuasion in the First Chapter of Huainanzi and Its Use of Particles,”Oriens Extremus,Vol.45,2005,pp.255-270)。
(3)代表作为《实践理性的后设批判:从孔子的恕道、孟子的恻隐、淮南子的关联和庄子的无己,谈康德的普遍自我》(“Keynote Essay to Book Two:Metacritique of Practical Reason:Back from Kant’s Universalized Egocentrism via Kongzi’s Moral Reciprocity and Mengzi’s Compassion to Huainanzi’s Reciprocal Resonance and Zhuangzi’s Ethos without Ego,”in Stephen R.Palmquist ed.,Cultivating Personhood:Kant and Asian Philosophy.Berlin:Walter de Gruyter Gmb H&Co.KG,2010)。
(4)代表作为《世界与五行学说》(Моделированиемираиучениеопятипервоэлементах/Теоретическиепроблемывосточныхлитератур.М.,1969)。
(5)波麦兰采娃可谓西方汉学界的《淮南子》研究大家,作品包括《论〈淮南子〉的修辞特色》(Онекоторыхстилистическихособенностях?Хуайнаньцзы??IIв.дон.э.?)、《淮南王刘安的正传与野史》(ИсторическаябиографияхуайнаньскогокнязяЛюАняиеежитийныйвариант)、《〈淮南子〉,中国公元前二世纪的古典文献》(“Хуайнань-цзы”-древнекит.памятникIIв.дон.э.)、《晚期道士论自然、社会与艺术:公元前二世纪的〈淮南子〉》(Поздниедаосыоприроде,обществеиискусстве??Хуайнаньцзы?-IIв.дон.э.?)、《〈淮南子〉中的人与自然及公元前后四个世纪的艺术特征》(Человекиприродав?Хуайнаньцзы?ихудожественныйстильэпохи?IIв.дон.э.-IIв.н.э.?)、《〈淮南子〉和〈司马迁传〉中的人与世界》(Человекимирв?Хуайнань-цзы?и?Жизнеописаниях?СымаЦяня)、《公元前二世纪淮南子〈天文训〉的神话创作艺术》(Мифотворчествокакискусство-наматериалеглавы?Небесныйузор?из?Хуайнаньцзы?,IIв.дон.э)、《〈淮南子〉,译自中文》(Хуайнаньцзы?ФилософыизХуайнани?/пер.скит.,вступит.ст.ипримечанияЛ.Е.Померанцевой.-М.:Восточнаялитература,2016)。
(6)英文期刊中也有大量的《淮南子》研究文献,笔者将另文讨论。需要指出的是,本文未列入一些主题更为宽泛,仅浅及《淮南子》的著作,如1985年史华慈在哈佛大学出版社出版的《古代中国的思想世界》(The World of Thought in Ancient China)、1989年,葛瑞汉(A.C.Graham,1919-1991)在芝加哥开庭书局(Open Court Publishing Company)出版的《论道者:中国古代哲学论辩》(Disputer of the Tao:Philosophical Argument in Ancient China)、1994年法布里奇奥·普雷加迪奥(Fabrizio Pregadio)在斯坦福大学出版的《太清:中古中国早期的炼金术和道教》(Great Clarity:Alchemy and Taoism in Early Medieval China)、2000年孔丽维(Livia Kohn,又名科恩)在博睿出版社出版的《道教手册》(Daoism Handbook)、2005年艾文贺(Philip J.Ivanhoe)与万百安(Bryan W.van Norden)在哈克特出版社(Hackett)出版的《中国思想典籍读本》(Introduction to Classical Chinese Philosophy)等均未收录。本文所列书目仅据笔者目力所及,并非完整书单。
(7)戴黍:《国外的〈淮南子〉研究》,《哲学动态》2003年第4期,第44-47页。
(8)丁立福:《〈淮南子〉对外译介传播研究》,《中国石油大学学报》2016年第3期,第72-78页。
(9)丁立福:《中国文化走出去大背景下典籍顺译范例:〈淮南子〉翻译研究》,《安徽理工大学学报》2016年第1期,第88-93页。
(10)李志强:《谈〈淮南子〉英译中的训诂问题》,《北方工业大学学报》2016年第2期,第59-64页。
(1)福斐礼1870年来华经商,后弃商从文,先后任《通闻西报》(The Shanghai Courier)、《华洋通闻》(The Celestial Empire)主笔,1881-1886年任上海《字林西报》(North China Daily News)总主笔,是字林报馆所有插图编辑中唯一的汉学家。1882年为《字林西报》创办中文刊物《沪报》,该报1895年的发行量达到10 000份。除经营报务以外,福斐礼也致力于道教典籍的英译,1879-1881年先后在《中国评论》第八、九、十卷上英译了《素书》《清静经》《阴符经》等九部道家经典。此外,据张思齐的研究,1889年在伦敦出版的《世界的宗教体系》(Religious Systems of the World)一书收录了他写的《道教》一文(见张思齐:《英国道教学在初创时期的历史发展及其特点》,《中国道教》2010年第6期,第26-32页)。有关福斐礼的汉名,国内学者有“巴尔福”“巴尔弗”“包尔福”等五六种说法,均不确切。“福斐礼”几个汉字,在下述《道家文本:伦理、政治与思想》的作者扉页上以毛笔手写,赫然在目。
(2)Frederic Henry Balfour,“The Principle of Nature:A Chapter from the History of Great Light by Huai-Nan-Zi,Prince of Kiang Lin,”The China Review or Notes and Queries on the Far East 9,1881,pp.281-297.需要指出的是,部分国内学者的先行研究曾将此《原道训》误作《鸿烈传》。
(3)Frederic Henry Balfour,Taoist Texts:Ethical,Political and Speculative.London:Trubner&Co.,Ludgate Hill;Shanghai:Kelly&Walsh,1884.
(4)莫安仁为基督新教英国浸礼会牧师,在华传教53年。1923年在《皇家亚洲文会北中国支会会刊》第64卷上发表论文《道教神仙》(“Taoist Superman”),主要专著有1912年在上海广学会及伦敦普洛赛因出版公司(Probsthain&Co.)出版社出版的《文理汉语及中国思想入门》(A Guide to Wenli Styles and Chinese Ideas)、1916年在上海别发洋行出版的两卷本《官话汇编》(The Chinese Speaker:Readings in Modern Mandarin)。
(5)Evan S.Morgan,“The Operations and Manifestations of the Tao Exemplified in History,or the Tao Confirmed by History,”Journal of the North-China Branch of the Royal Asiatic Society 52,1921,pp.1-39.
(6)Evan S.Morgan,An Ancient Philosopher’s View of the Perfect Life,Translations from Huai-Nan-Tzu.London:East and West,Ltd.,1924,pp.157-178.该文基于《原道训》译文写就,另加以大量点评。
(7)Evan S.Morgan,“Cosmic Spirit:Its nature,Operations and Influence,”Journal of the North-China Branch of the Royal Asiatic Society 62,1931,pp.179-197.
(8)Evan S.Morgan,Tao,the Great Luminant:Essays from Huai Nan Tzu.Shanghai:Kelly&Walsh,Ltd..London:Kegan Paul,1933.
(9)E.Morgan,Tao,the Great Luminant,Essays from Huai Nan Tzu,with Introductory Articles,Notes and Analyses.New York:Paragon Book Reprint,1969.
(10)E.Morgan,Tao,the Great Luminant(淮南子论道),Essays from Huai Nan Tzu,with Introductory Articles,Notes and Analyses.Taipei:Cheng Wen Publishing Co.Ltd.,1974.
(1)Benjamin E.Wallacker,The Huai-nan-tzu,Book Eleven:Behavior,Culture and the Cosmos.Baltimore:American Oriental Society,1962.
(2)Chan Wing-Tsit,“The Taoism of the Huan Nan Tzu,”in A Sourcebook in Chinese Philosophy.Princeton:Princeton University Press,1963.
(3)Janice Holland,You Never Can Tell(From the Translation by Arthur W.Hummel from the Book of Huai Nan Tzu,Written before122 BC).New York:Charles Scribners,1963.这是一本青少年读物。恒慕义具有丰富的中国经历,1915-1924年曾在山西汾阳的教会中学任教十年,1924-1927年任北京华北协和华文学校的中国史讲师。他于1928-1954年担任美国国会图书馆东方部主任长达27年,对美国汉学界的中国书籍搜集入藏居功至伟。但笔者网上检索了美国国会图书馆的馆藏,未能发现有关恒慕义《淮南子》译文的任何记录。
(4)Jay Sailey,An Annotated Translation of Huai Nan Tzu Chapter XVI.Stanford:Stanford University,1971.
(5)Wade Baskin,Classics in Chinese Philosophy:From Mo Tzu to Mao Tse-Tung.New York:Philosophical Library,1974.
(6)John S.Major,Topography and Cosmology in Early Han Thought:Chapter Four of the Huai-nan-tzu.Cambridge,Massachusetts:Harvard University Press,1973.
(7)Jeffrey A.Howard,“Concepts of Comprehensiveness and Historical Change in the Huai-nan-tzu,”in Henry,Jr.Rosemont ed.,Explorations in Early Chinese Cosmology.Chico,California:Scholars Press,1976,pp.119-131.
(8)Donald Harper,Huai Nan Tzu Chapter 10:Translation and Prolegomena.Berkeley:University of California,1978.
(9)Roger T.Ames,Art of Rulership:A Study of Ancient Chinese Political Thought.Honolulu:University of Hawaii Press,1983.
(10)刘金海:《研究〈淮南子〉的力作》,《北京社会科学》1996年第3期,第149-151页。
(11)Charles Le Blanc,Huai-nan Tzu:Philosophical Synthesis in Early Han Thought:The Idea of Resonance(Kan Ying),with a Translation and Analysis of Chapter Six.Hong Kong:Hong Kong University Press,1985.根据白光华在此书中的考证,截至1985年,西方汉学界已经有《淮南子》的各种节译本,多有重复,仅余六篇尚未翻译。
(12)英文为“correlative thinking”,也有“交感”“感应”的译法,是西方汉学界描述古代中国思维方式的一个典型术语。
(1)A.C.Graham,Yin-Yang and the Nature of Correlative Thinking.Singapore:Institute of East Asian Philosophies(Occasional Paper and Monograph Series No.6),1986.
(2)Charles Le Blanc,“From Ontology to Cosmology:Notes on Chang-Tzu and Huai-Nan Tzu,”in Charles Le Blanc and Susan Blader,eds.,Chinese Ideas about Nature and Society:Studies in Honor of Derk Bodde.Hong Kong:Hong Kong University Press,1987,pp.117-129.
(3)Léon Wieger,Derek Bryce,Philosophy and Religion in China.Burnham-on-Sea.Somerset:Llanerch Press,1988.
(4)Thomas Cleary,The Tao of Politics:Lessons of the Masters of Huainan,Translations from the Taoist Classic Huainanzi.Boston:Shambhala Publications Inc.,1990.
(5)Thomas Cleary,The Book of Leadership and Strategy:Lessons of the Chinese Masters.Boston:Shambhala,1992.
(6)John S.Major,“Numerology in the Huai-nan-tzu,”in Kidder Smith ed.,Sagehood and Systematizing Thought in the Warring States and Han China.Brunswick,Maine:Bowdoin College,1990,pp.3-10.
(7)John S.Major,“Substance,Process and Phase:Wuxing in Huainanzi,”in Henry Rosemont ed.,Chinese Texts and Philosophical Contexts:Festschrift for A.C.Graham.La Salle,Illinois:Open Court Press.1991,pp.67-79.
(8)Harold Roth“,The Strange Case of the Overdue Book:A Study in the Fortuity of Textual Transmission,”in Koichi Shinohara and Gregory Schopen,eds.,From Benares to Beijing.Essays on Buddhism and Chinese Religions in Honour of Prof.Jan Yun-hua.Oakville,Ontario:Mosaic Press,1991,pp.161-186.
(9)Harold Roth,The Textual History of the Huai-nan Tzu.Ann Arbor:University of Michigan Press,1992.
(10)John S.Major,Heaven and Earth in Early Han Thought:Chapters Three,Four and Five of the Huainanzi.Albany:State University of New York Press,1993.
(11)Michael Loewe,Early Chinese Texts:A Bibliographical Guide.Berkeley:The Society for the Study of Early China and the Institute of East Asian Studies,University of California,1993.
(12)Leon Wieger and Derek Bryce,Taoism(Daoism):A Selection from the Ancient Texts Bearing the Names of Lao-Tzu,Lieh-Tzu,Chuang-Tzu,Kuan-Yin-Tzu and Huai-Nan-Tzu.Burnham-on-Sea,Somerset:Llanerch,1995.
(13)Leon Wieger and Derek Bryce,Tao-Te-ching:With Summaries of the Writings Attributed to Huai-Nan-Tzu,Kuan-Yin-Tzu,and Tung-Ku-Ching.Newburyport:Samuel Weiser Inc.,1999.
(14)Donald S.Lopez,Jr.,Religions of China in Practice.Princeton:Princeton University Press,1996.
(15)D.C.Lau and Roger T.Ames,Yuan Dao:Tracing Dao to Its Source.New York:Ballantine Books,1998.
(1)该丛书还包括《易经》(I Ching)、《论语》(The Analects of Confucius)、《孙膑兵法》(Sun Pin:The Art of Warfare)、《汉代失传的五部典籍》(Five Lost Classics:Tao,Huang-lao,and Yin-yang in Han China)等译本。
(2)Edmund Ryden,Philosophy of Peace in Han China:A Study of the Huainanzi Ch.15 on Military Strategy.Taipei:Taipei Ricci Institute,1998.
(3)Harold D.Roth,Original Tao:Inward Training(Nei-yeh)and the Foundations of Taoist Mysticism.New York:Columbia University Press,1999.
(4)Yan Zhonghu,Mosaic or Miscellany?An Analysis of Huainanzi’s Responses of the Way.Providence:Brown University,1999.
(5)Theodore de Bary and Irene Bloom,Sources of Chinese Tradition.New York:Columbia University Press,2000.
(6)Griet Vankeerberghen,The Huainanzi and Liu An’s Claim to Moral Authority.Albany:State University of New York Press,2001.
(7)Michael Puett,The Ambivalence of Creation:Debates Concerning Innovation and Artifice in Early China.Redwood:Stanford University Press,2001.
(8)Rosemary Brant,Chou-Wing Chohan and Abe Bellenteen,The Tao of the Huainan Masters:A Cornerstone of Chinese Thought.Hod Hosharon:Astrolog Publishing House,2004.
(9)Rosemary Brant,Chou-Wing Chohan and Abe Bellenteen,Wisdom of the Huainan Masters:A Cornerstone of Chinese Thought.Hod Hosharon:Astrolog Publishing House,2006.
(10)Paul R.Goldin,After Confucius:Studies in Early Chinese Philosophy.Honolulu:University of Hawaii Press,2005.
(11)Paul R.Goldin,“Insidious Syncretism in the Political Philosophy of Huai-nan-tzu,”Asian Philosophy 9,1999,pp.165-191.
(12)Daniel Sungbin Sou,To Become a Sage-King in Huainanzi.Athens:Georgia University,2006.
(13)Vu Linh D.,Ideals and Techniques of Rulership in the Huainanzi:Analysis of Relevant Terms:Shen,Shenming and Shenhua.New London:Connecticut College,2007.
(14)Judson Murray,The Consummate Dao:The“Way”(Dao)and“Human Affairs”(Shi)in the Huainanzi.Providence:Brown University,2007.
(1)Licia Di Giacinto,By Chance of History:The Apocrypha under the Han.Bochum:Bochum University,2007.
(2)Liu An’s Vision of Empire:New Perspectives on the Huainanzi.Harvard University,2008.
(3)“Language,Argument,and Southern Culture in the Huainanzi:A Look at the Yaolüe”.
(4)“Oratorical Training in the Huainanzi”.
(5)John S.Major,Sarah Queen,Andrew Meyer and Harold Roth,A Guide to the Theory and Practice of Government in Early Han China.New York:Columbia University Press,2010.
(6)Michael Puett,“Sages,the Past,and the Dead:Death in the Huainanzi,”in Amy Olberding and Philip J.Ivanhoe eds.,Mortality in Traditional Chinese Thought.Albany:State University of New York Press,2011.
(7)Andrew Seth Meyer,The Dao of the Military:Liu An’s Art of War.New York:Columbia University Press,2012.
(8)John S.Major,Sarah A.Queen,Andrew Seth Meyer,and Harold D.Roth,The Essential Huainanzi.New York:Columbia University Press,2012.
(9)Lu Zhao,In Pursuit of the Great Peace:Han Dynasty Classicism and the Making of Early Medieval Literati Culture.Philadelphia:University of Pennsylvania,2013.
(10)Sarah A.Queen and Michael Puett,The Huainanzi and Textual Production in Early China.Leiden:Brill,2014.
(11)Harold D.Roth,“Huainanzi:The Pinnacle of Classical Daoist Syncretism,”in Liu Xiaogan,ed.,Dao Companion to Daoist Philosophy.Dordrecht:Springer,2015.
(12)Wayne Krieger,Echo of the Master,Shadow of the Buddha:The Liezi列子as a Medieval Masters Text.Vancouver:University of British Columbia,2016.
(13)Zornica Kirkova,Roaming into the Beyond:Representations of Xian Immortality in Early Medieval Chinese Verse.Leiden:Brill Academic Pub,2016.
(14)Paul van Els and Sarah A.Queen,Between History and Philosophy:Anecdotes in Early China.New York:SUNY series in Chinese Philosophy and Culture,2017.
(1)Christopher C.Rand,Military Thought in Early China.Albany:State University of New York Press,2017.
(2)Livia Kohn and Harold D.Roth,Daoist Identity:History,Lineage,and Ritual.Honolulu:University of Hawaii Press,2002.
(3)Harold Roth,A Companion to Angus C.Graham’s Chuang Tzu:The Inner Chapters.Honolulu:University of Hawaii Press,2003.
(4)该丛书还包括《中国宗教研究西语文献》(Chinese Religions:Publications in Western Languages)、《中国的传统族规》(The Traditional Chinese Clan Rules)、《明代的书院》(Academies in Ming China)、《绍兴:19世纪中国的竞争与合作》(Shaoxing:Competition and Cooperation in Nineteenth-Century China)、《长江三角洲士绅的兴趣与财富》(Gentlemanly Interests and Wealth on the Yangtze Delta)等。
(5)Paul Thompson,The Shen Tzu Fragments.Oxford:Oxford University Press,1979.
(6)James D.Sellmann,“The Textual History of the Huai-nan Tzu,AAS Monograph Series by Harold D.Roth,”China Review International 1,1994,pp.243-248.
(7)“The Textual History of the Huai-nan Tzu by Harold D.Roth,”Philosophy East and West 44,1994,p.415.
(8)Benjamin E.Wallacker,“The Textual History of the Huai-nan Tzu,AAS Monograph Series,No.46 by Harold David Roth,”The Journal of Asian History 28,1994,pp.73-74.
(1)David B.Honey,“Philology,Filiation,and Bibliography in the Textual Criticism of the Huainanzi:A Review Article”,Early China 19,1994,pp.161-192.
(2)Donald Harper,“The Textual History of the Huai-nan Tzu.by Harold D.Roth;Mythe et Philosophie a l’Aube de la Chine Imperiale:Etudes sur le Huainan Zi.by Charles Le Blanc and Remi Mathieu,”The Journal of Asian Studies 52,1993,pp.991-992.
(3)J.Major,“The Textual History of the Huai-nan Tzu by Harold David Roth,”Chinese Literature:Essays,Articles,Reviews(CLEAR)16,1994,pp.140-143.
(4)Livia Kohn,“Cosmology,Myth,and Philosophy in Ancient China:New Studies on the Huainanzi,”Asian Folklore Studies 53,1994,pp.319-336.
(5)John S.Major,Joseph Needham,Lu Gwei-djen,and John H.Gombridge,The Hall of Heavenly Records:Korean Astronomical Instruments and Clocks,1380-1780.Cambridge:Cambridge University Press,1986.
(6)John S.Major,The Land and People of China.New York:Lippincott,1989.这是一本非学术性的普及读物。
(7)John S.Major,The Silk Route:7,000 Miles of History.New York:Harper Collins,1995.这是一本非学术性的普及读物。
(8)John S.Major and Clifton Fadiman,The New Lifetime Reading Plan:The Classical Guide to World Literature.New York:Collins Reference,1999.
(9)John S.Major and Constance A.Cook,Defining Chu:Image and Reality in Ancient China.Honolulu:University of Hawaii Press,1999.
(10)John S.Major and Valerie Steele,China Chic:East Meets West.New Haven:Yale University Press,1999.
(11)John S.Major and Sarah A.Queen,Luxuriant Gems of the Spring and Autumn.New York:Columbia University Press,2015.该译本是英文世界的第一个《春秋繁露》全译本。
(12)该丛书还包括《中国古典哲学的认识论问题》(Epistemological Issues in Classical Chinese Philosophy)、《儒学与美国哲学》(Confucianism and American Philosophy)、《新儒家的生态人文主义》(Neo-Confucian Ecological Humanism)、《〈春秋〉的评注变迁》(The Commentarial Transformation of the Spring and Autumn)、《庄子对儒生的评判》(Zhuangzi’s Critique of the Confucians)等。
(1)Hermann Tessenow,“Heaven and Earth in Early Han Thought:Chapters Three,Four,and Five of the Huainanzi by John S.Major,”ISIS 86,1995,pp.312-313.
(2)Mark Edward Lewis,“Heaven and Earth in Early Han Thought:Chapters Three,Four,and Five of the Huainanzi by John S.Major,”The British Journal for the History of Science 28,1995,pp.339-343.
(3)Michael Loewe“,Huang Lao Thought and the Huainanzi,”Journal of the Royal Asiatic Society 4,1994,pp.377-395.
(4)Heiner Roetz,“Heaven and Earth in Early Han Thought:Chapters Three,Four,and Five of the Huainanzi by John S.Major,”Bulletin of the School of Oriental and African Studies 58,1995,pp.408-409.
(5)Benjamin E.Wallacker,“Heaven and Earth in Early Han Thought:Chapters Three,Four,and Five of the Huainanzi by John S.Major,”Journal of Asian History 28,1994,pp.185-187.
(6)Stephen Field,“Heaven and Earth in Early Han Thought:Chapters Three,Four and Five of the Huainanzi by John S.Major and Christopher Cullen,”China Review International 2,1995,pp.181-185.
(7)Sarah A.Queen,From Chronicle to Canon:The Hermeneutics of the Spring and Autumn According to Tung Chung-shu.New York:Cambridge University Press,1996.
(8)该译丛还包括《日知录》《慎子逸文》《春秋繁露》《焚书与藏书》《庄子》等文献的英译本。
(1)Mark Csikszentmihalyi,“The Huainanzi:A Guide to the Theory and Practice of Government in Early Han China,”Journal of Chinese Studies 54,2012,pp.323-328.
(2)Moss Roberts“,The Huainanzi:A Guide to the Theory and Practice of Government in Early Han China,”Journal of the American Oriental Society 130,2010,pp.306-309.
(3)Michael Nylan,“The Huainanzi:A Guide to the Theory and Practice of Government in Early Han China,”The Journal of Asian Studies 70,2011,pp.533-534.
(4)Nathan Sivin,“The Huainanzi:A Guide to the Theory and Practice of Government in Early Han China,”China Review International 18,2011,pp.436-443.
(5)参见索安著,吕鹏志、陈平等译:《西方道教研究编年史》,北京:中华书局,2002年。
(1)《说林训》《人间训》和《泰族训》没有专题翻译或研究,其余均有一种。
(2)陈丽桂:《秦汉时期的黄老思想》,中国台北:文津出版社,1991年,第123页。
(3)李约瑟《中国之科学与文明》第17册第892页认为法文本的首译者是法国耶稣会士戴遂良,但未说明年份和具体文献。蒙山东大学卢梦雅博士点津,本文确认戴遂良的《淮南子》法译首见于1917年出版的《中国宗教信仰及哲学观点通史》(Histoire des croyances religieuses et des opinions philosophiques en Chine depuisl’origine jusqu’àNos Jours),第301-307页,为《原道训》《俶真训》和《精神训》的节译。
(4)应该说,翻译与研究平行发展的格局并不仅限于《淮南子》,西方汉学对于中国其他典籍的翻译也有一种完美主义的追求,在进行专题研究的同时始终有各类译本出现。以英文汉学界的《史记》翻译为例,自阿恩德(Carl Arendt,1838-1902)于1886年完成《外戚世家第十九》译文,1894年艾伦(H.J.Allen,1845-1935)翻译《五帝本纪》以后,较为全面的译本先后有华兹生译本(1961、1962、1968、1969、1993共五种版本)、白芝(Cyril Birch)译本(1965)、杜为廉(William Dolby,1936-2015)和司考特(John Scott)译本(1974)、雷蒙·道森(Raymond Dawson,1923-2002)译本(1994)、本杰明·丹尼尔(Benjamin Daniels)译本(《越王勾践世家》,2013年学位论文)以及倪豪士(William H.Nienhauser,Jr.)译本(该全译本尚未完成。据南京大学文学院“倪豪士《史记》翻译工作坊”2017年6月消息,印第安纳大学出版社已经单独发行了倪豪士的七卷译本,卷次分别为一、二、五〈上〉、七、八、九、十)。
(5)“一战”和“二战”对欧洲汉学冲击很大,有不少欧洲汉学家在战争中死伤;以白乐日(étienne Balázs,1905-1963)和卫德明(Hellmut Wilhelm,1905-1990)为代表,也有一部分汉学家移民美国,客观上造成了欧洲汉学的青黄不接,却推动了美国汉学的发展。“二战”期间及战后美国陆军特别训练计划(ASTP)、国防教育法(NDEA)、洛克菲勒基金会与福特基金会等机构在中国研究领域的大量投资、密切的中美学术交流等,尤其是以孔飞力(Philip Alden Kuhn,1933-2016)、史景迁(Jonathan D.Spence)为代表的一些欧洲学者在美国求学后留在美国,也极大促进了美国汉学的发展,使美国汉学逐渐确立对欧洲汉学的相对优势。
(1)普鸣对美国汉学的推动很大,1999、2002、2005、2008、2009、2016年在哈佛大学组织过多场有关中国古代思想史、宗教史的学术论坛,另撰有《破坏性的误读:诠释淮南子的宇宙观》(“Violent Misreadings:The Hermeneutics of Cosmology in the Huainanzi,”Bulletin of the Museum of Far Eastern Antiquities 72,2000,pp.29-47)、《超凡入圣:古代中国的宇宙论,祭祀与自我神化》(To Become a God:Cosmology,Sacrifice,and Self-Divinization in Early China.Cambridge:Massachusetts:Harvard-Yenching Institute Monograph Series 57,2004)等。
(2)2011-2012年,布朗大学专门举办了包括演讲、论坛、文艺、展览等项目的“中国文化年”系列活动,广泛涉及了阴阳观念与中国医学、道教图像、道教神仙谱系等内容。著作方面有孔丽维和罗浩共同主编的《道家身份:宇宙观、谱系和仪式》(Daoist Identity:Cosmology,Lineage,and Ritual.Honolulu:University of Hawaii Press,2002)等。
(3)如《儒教的价值与大众禅:十八世纪日本的石门心学》(Confucian Values and Popular Zen:Sekimon Shingaku in EighteenthCentury Japan.Honolulu:University of Hawaii Press,1993)以及《论大乘禅》(About Tathagatha Zen.Los Angeles:Rinzai-ji Press,2014)等。
(4)桂思卓(Sarah A.Queen)、艾文贺(Philip J.Ivanhoe)、夏含夷(Edward L.Shaughnessy)、奚如谷(Stephen H.West)、伊维德(Wilt L.Idema)、司马安(Anne B.Kinney)、韦闻笛(Adamek L.Wendi)等人的著作中,对之都有引用或评价。
(5)葛瑞汉著,张海晏译:《论道者:中国古代哲学论辩》,北京:中国社会科学出版社,2003年,第368-403页。
(6)戴黍对此有所点评,见《国外的〈淮南子〉研究》,《哲学动态》2003年第4期,第44-47页。
(7)台湾学者杨婉羚也有类似说法,见《〈淮南鸿烈〉气论思想研究》,新北:花木兰文化出版社,2014年。
基本信息:
DOI：10.19326/j.cnki.2095-9257.2018.03.009
中图分类号:H315.9
引用信息:
[1]孟庆波,高旭.西方汉学中的《淮南子》翻译与研究——基于英文书籍的文献史考察[J].国际汉学,2018,No.16(03):58-71+205.DOI:10.19326/j.cnki.2095-9257.2018.03.009.
基金信息:
江苏省高校哲学社会科学基金项目“美国汉代研究的学术史”(项目编号:2015SJD428);; 中国矿业大学双一流建设项目“中国文化的海外传播与外国文化的中国本土化互动研究”(项目编号:2018WHCC06)的阶段性成果