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19世纪上半叶,传教士用“自主”或“自由”对译“freedom(liberty)”。但在此后几十年里,他们或许因为“自由”语词的传统消极色彩,更倾向于使用“自主”一词,而且多表示一种民族国家意义上的权利。大约1880年前后,黄遵宪受日本自由民权言论熏陶,第一次在民权意义上对“自由”作了界定,可惜没受到国人重视。1894年中日甲午战争后,随着黄遵宪和严复著作的流行,“自由”才逐渐压倒“自主”等语词,成为朝野士大夫热衷讨论的重要概念之一。其中,严复不但对“自由”一词作出了影响深远的界定,而且将其提高到话语表达的核心范畴,奠定了现代“自由”语词的基本形象。梁启超则融合严复与日本学者的“自由”界定,以自己清新而充满激情的文字,构建起了现代“自由”话语的基本框架。
In the first half of the 19th century, missionaries translated “freedom (liberty)” by “autonomy” or “freedom”. But in the ensuing decades, they may prefer to use the term “autonomous” because of the traditional negative of “free” terms, and they often express their rights in the national state. Around 1880, Huang Zunxian was influenced by the free speech of civil rights in Japan. For the first time, “freedom” was defined in the meaning of civil rights, but it was unfortunately not valued by the people in China. After the Sino-Japanese War of 1894, with the prevalence of Huang Zunxian and Yan Fu’s writings, “freedom” gradually overwhelmed the words of “autonomy” and became one of the important concepts that aristocrats wished to discuss. Among them, Yan Fu not only made a far-reaching definition of “freedom ”, but also raised it to the core category of discourse expression and laid the basic image of modern “freedom ”. Liang Qichao combined the definition of “freedom” between Yan Fu and Japanese scholars to construct the basic frame of modern “free” discourse with his fresh and passionate writing.