摘要
1928年,荣格受邀为卫礼贤新译的道教经典《太乙金华宗旨》撰写评述。此评述和卫礼贤的翻译一起出版,书名为《金花的秘密》。荣格在述评中详细论证他阅读中国典籍的方法:一方面坚持中国古典哲学对于西方人而言不应该只是关于异域的科学知识,而同样应该是改造心灵的生命体验;另一方面又用现代心理学的词汇来强行重新诠释并置换道教概念,因为他认为科学才是西方人的理解方式。荣格坚持按照西方人的精神问题、依照西方人的本性与文化基础、用西方人的方法来探索道教经典,以求将中国古老智慧转化为解决现代西方精神危机的良药。荣格评注的重要性与争议点,不在于他对中国典籍理解正确与否,而在于他建立了一种激进的转化范式,以发掘中华文化的现代与全球化价值。当荣格从西方视角提出中华文化如何被转化才能够被现代西方人应用时,他挑战的是中国学者是否愿意突破历史脉络的封闭体系,使中华文化成为世界思想资产的一部分,并同时接受中华文化被扭曲误读的风险;抑或是以一个更精准的范式,在中华文化的历史真实性与创造性发展间取得平衡。
In 1928,sinologist Richard Wilhelm sent psychologist Carl Jung a Taoist alchemist book that he had translated,T’ai I Chin Hua Tsung Chin,and invited Jung to comment on it.Jung suggests naming the book for Western readers The Secret of the Golden Flower:A Chinese Book of Life,and in his commentary proffers a methodology for reading Chinese classics.On the one hand,Jung insists that Westerners should not study ancient Chinese philosophy as merely scientific knowledge about an exotic culture,but should likewise consider it to be a body of living wisdom that would potentially solicit a transformation of one’s psyche.On the other hand,Jung uses the vocabulary of modern psychology to reinterpret Taoist metaphysics,as he asserts that science is the method with which the Westerners understand the world.The contributions of Jung’s commentary should not be evaluated merely in terms of how accurate his understanding of the Chinese text is,but of how and what he presents as a forceful defense of his unique hermeneutics.
作者
吴采奕
WU Tsaiyi(Shanghai Normal University)
出处
《国际比较文学(中英文)》
2026年第1期153-168,共16页
International Comparative Literature
基金
上海市哲学社会科学规划青年课题“中国象思维与西方隐喻思维之比较研究”(2021EWY007)阶段性成果。
