叶向高文化（二十一）：叶向高与西士西学的对话
<section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; color: rgb(34, 34, 34); font-family: system-ui, -apple-system, BlinkMacSystemFont, Helvetica Neue, PingFang SC, Hiragino Sans GB, Microsoft YaHei UI, Microsoft YaHei, Arial, sans-serif; letter-spacing: 0.544px; text-align: justify; white-space: normal; background-color: rgb(255, 255, 255); visibility: visible; overflow-wrap: break-word !important;"><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; visibility: visible;"><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; visibility: visible; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px; visibility: visible;">明末政权自神宗荒于政事起，出现“曹署多空”的现象。《明史》云，“故论者明之亡，实亡于神宗。岂不谅欤。”</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; visibility: visible; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px; visibility: visible;">叶向高（1559-1627），万历十一年（1583）中进士，历神宗、光宗和熹宗三朝，两次入阁任首辅，一度独相七载，亦曾两度致仕，其仕途亲历了政局的动荡变化。尽管叶向高为官正直清廉，处事谨慎，长期主政维持明末王朝的运转，但“有心报国，无力回天”，最终无法挽回阉党乱政、国政日非的局面。</span></p><section style="margin: 16px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; text-indent: 0em; text-align: center; visibility: visible; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px; visibility: visible;"></span></section><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; visibility: visible; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px; visibility: visible;">叶向高首要身份是具有政治抱负的儒生，其思维方式及行动亦受此约束。从政治家身份来看，在他与外来耶稣会士的接触过程中，始终保持谨小慎微的态度；从维系儒家道统士大夫来看，他认同天主教耶稣会士的合儒策略。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; visibility: visible; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px; visibility: visible;">本文尝试从身份视域的角度，以处身社会大环境为背景，探讨明朝首辅叶向高与天主教耶稣会士之间的往来交集，及以二者为代表的耶儒之间的对话。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; visibility: visible; overflow-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important; visibility: visible;"/></p></section><section powered-by="xiumi.us" style="margin: 0px; padding: 10px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; width: 551px; border-width: 0px 0px 0px 3px; border-style: solid; border-left-color: rgb(249, 110, 87); border-right-color: rgb(249, 110, 87); visibility: visible;"><p powered-by="xiumi.us" style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; visibility: visible; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important; visibility: visible;">一、礼遇下的疏离</strong></p></section><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; visibility: visible;"><section style="margin: 16px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; text-indent: 0em; text-align: center; visibility: visible; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px; visibility: visible;"></span></section><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; visibility: visible; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px; visibility: visible;">洪武三年（1370），明太祖朱元璋因太仓地近都城南京，“以海夷黠”，恐生变故，下令“罢太仓黄渡市舶司，番舶至太仓者，令军卫有司同封籍其数，送赴京师。”市舶司是唐代以后负责海上对外贸易的政府机构，相当于今日之海关，明朝廷废除这一部门，意味着要实施严格的“海禁”政策。洪武十四年（1381），“禁濒海民私通海外诸国”。为了防止沿海民众海外通商，明朝政府制定法律，对违反禁令者施行酷刑。15世纪初，郑和七下西洋，至东南亚、阿拉伯和东非各国，“凡三十余国，所取宝物不可胜计，而中国耗费亦不赀”。但是，明朝开辟海上交通，主要是为各国来华朝贡提供便利，海外通商制度并未改变。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">随着中国沿海倭寇肆扰愈发严重，海禁政策也变得越来越严格。耶稣会是中世纪欧洲宗教改革发起后，在天主教内部出现的一个反宗教改革的新兴修会。尽管他们初入明朝社会遇到各种艰难，但最终却得以立足。1551年，耶稣会创办人之一的方济各·沙勿略（1506-1552），成为第一位来华的传教士，抵达广东上川岛后，因广州提督严禁通番，无法抵达内地传教。1554年，葡萄牙人以贸易为名进入澳门西南28海里处的广东浪白澳。1557年，葡萄牙人通过行贿手段，获得在澳门建房居住权，开始和中国和平通商，但随蜂拥而来、意图借助新航路开辟远东新教区的所有传教士，在未获准进入内地前均停留在澳门。1582年，罗明坚（1543-1607）获得两广总督陈瑞的邀请进入肇庆。陈瑞之子陈长祚，是叶向高中进士时的房师。次年，罗明坚和利玛窦（1552-1610）获准在肇庆居住、传教并建立教堂，二者在前礼部尚书瞿景淳之子瞿汝夔的建议下，采取了弃袈裟易儒服的策略，一改传教士在华的形象。</span></p><section style="margin: 16px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; text-indent: 0em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;"></span></section><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">叶向高初识利玛窦是在南京，这一年是1599年，当时的叶向高外任南京的礼部侍郎。叶向高之所以去登门拜访，是因为利玛窦在韶州时结识的朋友，即礼部尚书王忠铭。“当大家得知关于尚书拜访了利玛窦神父的消息时，所有司法官和其他高级官员都来向他表示敬意。……他们之后又来了一个人，此人数年以后在北京任阁老的要职。”此次访问，只是出于礼节性的。王尚书希望叶向高能够将空置的府邸让给利玛窦，此举随即遭到了拒绝。虽然他们有礼节性的往来，但明朝政权未颁布任何政策，允准外国人在内地自由往来。利玛窦在书中并没有具体说明拒绝是出于何种原因。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">利玛窦初次进入南京时，因朝廷禁止外国人进入南京的缘故，鸿胪寺官员徐大任派人斥责租房给利玛窦的屋主。房东担心告他与外国人有来往，犯背叛君王之罪，将利玛窦逐出房外，最后迫使他退回到江西南昌。百姓如此，更何况是官场。</span></p><section style="margin: 8px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; text-indent: 0em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;"></span></section><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">关于叶、利二人在南京初见时切磋棋艺一事，利玛窦在其书中介绍明朝的政治、经济、文化习俗时，特别提到了棋类游戏，如象棋、围棋。叶向高“工诗文，精棋艺”人所皆知，利玛窦向他请教也是自然，围棋也是经其之手被传播至欧洲的。据有关文献记载，利玛窦进入北京后，作为首辅的叶向高，曾两次在家里款待过他，但没有更多的篇幅详尽记述二人之间的亲密友谊。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">叶向高从南京礼部侍郎到进入内阁为首辅，可谓是如履薄冰，与西洋人的交往保持一定的距离感，这也是由他的身份和地位决定的。疏离，是明朝政府对西洋政策未开放情况下的最直观表现。</span></p></section><section powered-by="xiumi.us" style="margin: 0px; padding: 10px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; width: 551px; border-width: 0px 0px 0px 3px; border-style: solid; border-left-color: rgb(249, 110, 87); border-right-color: rgb(249, 110, 87);"><p powered-by="xiumi.us" style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important;">二、理解中的消解</strong></p></section><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">明朝施行严格的海禁政策，割断了与外界的交往，使自地理大发现后对世界新格局变化缺乏了解。美籍华人、著名明史专家黄仁宇教授认为，明朝的问题症结，在于以道德替代法制和技术，虽然尚未形成与世界潮流的冲突，但却难以恢复故态。</span></p><section style="margin: 16px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; text-indent: 0em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;"></span></section><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">明末王朝极为专权，但学术相对还是比较开放、包容。作为西学东渐的媒介，天主教耶稣会士当初传播的，乃是格物致知之学，一种涵盖了数学、天文、历法、地理、水法等先进的科学知识。这些恰恰是明王朝所缺失的。《明史》记载利玛窦等人之学，是前所未有的，“西洋之说，既不背于古，而有验于天，故表出之。”在致仕后所写的两篇序言中，叶向高客观地阐述了国人认识上的不足，比如在杨淇园《西学十诫初解》一书序言中说，“其人（耶稣会士）皆绝世聪明，于书无所不读，几中国经史译写殆尽，其技艺制作之精，中国人不能及也。”他在《职方外纪序》中论道，“泰西氏……又画为舆地全图，凡地之四周皆有国土，中国仅如掌大。……吾中国人耳目闻见有限，自非绝域奇人躬履其地，积年累世，何以得其详悉之”。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">因此对于西学，叶向高存惊奇和虚心讨教之心，这在当时的封建士大夫中，是十分难能可贵的。“他学习这些日月星辰图非常敏捷，不久就学会了如何进行调节日晷，而且非常喜欢用它来做实验”。这是西班牙传教士庞迪我在处理利玛窦墓地一事时，特别提到的与叶向高接触中的细节，足以看出叶向高对于西学的兴趣。面对宦官质疑“从古皆无赐葬，何独厚于利子？”，叶向高给出的理由是，自古以来，有哪一位的道德学问比得上利玛窦的，就算单凭他与徐光启共同翻译数学著作《几何原本》一书的贡献，就足够了。</span></p><section style="margin: 16px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; text-indent: 0em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;"></span></section><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">自天主教耶稣会士在北京立足，且凭借科学知识的传播受到了士大夫阶层的尊重，叶向高慢慢也消除了往日的疏离，在不断深入了解后，更愿意支持和帮助这些人。杨廷筠论到，“向高有德量，好扶持善类，为清流所依靠，尤同情天主教，善遇西士，南京教难时，护持甚力……”万历四十四年（1616）五月，南京礼部侍郎沈㴶上《参远夷疏》，提出传教士蛊惑人心，变乱了尧舜以来的中国传统历法，不祭祀祖宗，要求皇帝弛禁天主教，并惩办在华传教士。此后发生的“南京教案”，从根本上来说是中西文化冲突的产物，也是明朝士大夫改革派和保守派内斗的结果。南京教案持续了六七年，直至二度入阁为首辅的叶向高斥逐沈㴶方告平息。这一年是天启三年（1623）。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">叶向高之所以善待传教士，一是当初来华传教者，多是德技双全；二与叶向高性情为人，以及政治抱负有关。《明史》载，“向高为人光明磊落”，力图扶持善类，其中包括为官清正的东林党人和耶稣会士。叶向高希望能够借此力挽明朝危局，营造清正廉明的政治风气，可惜艰难时局下，叶向高空有报国之志，最终也是无力回天。</span></p></section><section powered-by="xiumi.us" style="margin: 0px; padding: 10px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; width: 551px; border-width: 0px 0px 0px 3px; border-style: solid; border-left-color: rgb(249, 110, 87); border-right-color: rgb(249, 110, 87);"><p powered-by="xiumi.us" style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;"><strong style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important;">三、论学里的建构</strong></p></section><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">涉及叶向高与天主教的文献主要有四，分别是《西学十诫初解序》《职方外纪序》《三山论学记》《赠思及艾先生诗》，其时间是在致仕后。天启四年（1624）叶向高第二次致仕，这也意味着其政治生涯的终结。此时的他，对于信仰的追问就无须背负政治的包袱，较为纯粹地从一位儒家士大夫的身份和视角去审视基督教。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">根据叶向高的观察，士大夫跟耶稣会士的交往多是因为西学的缘故，而真正“深慕笃信以为真，得性命之学，足了生死大事者不过数人”。他认为，士大夫多数是出于实用目的，而非真正地去信仰，他所熟知的像徐光启、杨廷筠和李之藻等人与众不同，但可谓是少数。</span></p><section style="margin: 16px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; text-indent: 0em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;"></span></section><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">叶向高承认自己向西士学习，但对天主教并没有深入的了解。京兆杨廷筠常常跟他讲解，才懂得些许，致仕后读了杨廷筠所着的《西学十诫初解》，方才心中有数。他认为，耶稣会士所传之学，乃是“以敬天为主，以苦身守诫为行，大率与吾儒同”。他将基督教类比为儒学所讲的“畏天命，戒慎恐惧之正学”，在他看来，东西学圣人所言并无二致。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">在致仕南归途中，叶向高在杨廷筠的家中结识了艾儒略，并邀其来闽传教，此举无形之中促进了天主教在福建的传播。而最为著名当属在福州叶向高府邸“芙蓉园”，与艾儒略之间谈论天学，史称“三山论学”。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">据林金水教授考证，三山论学的时间应为1627年6月17日至29日，在端午节后的十二天内。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">艾儒略会晤叶氏之前，叶向高登福州北峰，“游闽王墓”。再会城内，“泛舟西湖”。初夏，又至“洪江避暑”。这段时间里，叶向高的心情应该是相对宽松的。但他又无处不在地防范着那些“眈眈者”，心里又是压抑的。叶向高正是在这样一种复杂的情况下，与艾儒略展开三山论学，寻找他心理上的慰藉。</span></p><p style="margin-top: 16px; margin-bottom: 16px; padding: 0px; outline: 0px; max-width: 100%; clear: both; min-height: 1em; text-align: center; box-sizing: border-box !important; overflow-wrap: break-word !important;"></p><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; text-indent: 0em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;"></span></section><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">艾儒略所著《三山论学》，记录了其与叶向高持续两天的谈论天学问题。他以程朱理学中的太极化生与艾儒略论道，又用大量的篇幅讨论了善恶的问题。显而易见，他的问题折射出当时社会恶人横行、善人遭殃的现实处境，进而论到赏善罚恶、灵魂、天堂地狱等问题。</span></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;">三山论学基本上采用中士问、西士答的形式。针对叶向高提出的诸多问题，艾儒略一一进行了解答。从《三山论学纪》文本来看，叶向高所提问题的编排次序极为工整，显然是经过艾儒略之手编修而成。从艾儒略的角度来说，他希望能够借此机会阐明教理，形成影响。因此，我们很难断定上述问题是否均出自叶向高。叶向高最为关注的，依然是明末政局与社会现况，这些问题也一直困扰着他。面对天下之乱局，寄望于何处？可惜，在论学后不久，叶向高带着心结结束了命运多舛的一生。</span></p></section><section powered-by="xiumi.us" style="margin: 10px 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><section style="margin: 0px; padding: 1.1em 0px 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; vertical-align: top;"><section style="margin: 0px; padding: 0.2em 0.4em; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; border-radius: 0px 0.5em 0.5em 0px; background-color: rgb(249, 110, 87); color: rgb(255, 255, 255);"><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;">结 语</p></section><section style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; width: 0px; border-right: 4px solid rgb(249, 110, 87); border-top: 4px solid rgb(249, 110, 87); border-left: 4px solid transparent !important; border-bottom: 4px solid transparent !important;"><svg viewbox="0 0 1 1" style="float:left;line-height:0;width:0;vertical-align:top;"></svg></section></section><section style="margin: 0px; padding: 0px 0px 0px 10px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; display: inline-block; vertical-align: top; color: rgb(0, 0, 0); font-size: 21px;"><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"/></p></section><section style="margin: -3.5em 0px 0px 8px; padding: 3.5em 10px 10px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; border-color: rgb(204, 204, 204); border-width: 1px; border-style: solid;"><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important; font-size: 14px;"><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"/></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">叶向高的仕途命运处在明朝逐步走向衰亡的时期，时局极为复杂，其特定身份决定了行为方式，有时甚至带有一定的局限性。在明朝对外政策尚不明朗的情况下，与耶稣会士的接触需要考虑是否会影响自己的仕途，避免遭受政敌口舌，这时期自然而然地保持距离感。当耶稣会士透过努力得到朝廷认可后，叶向高对西学的兴趣远大过传教，期翼借此来弥补中国在“格物致知之学”上的不足。他善待西士，保存友谊，是基于对他们的了解，也是出于其本人的正直品性和宽容胸怀。</p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;">天启年间，致仕后的叶向高对耶稣会士的关注，从西学转为儒学与神学的对话。从不同的视角阐发天学与人学，这也是三山耶儒对话的共同话题，包括善恶、道德伦理、成圣等。叶向高对教理的认同，是建立在耶稣会士的“合儒”与“补儒”的基础上。</p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; overflow-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"/></p></section></section></section></section><section powered-by="xiumi.us" style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; overflow-wrap: break-word !important;"><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 0em; overflow-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important;"/></p><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box; clear: both; min-height: 1em; text-indent: 2em; overflow-wrap: break-word !important;"><br style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important;"/></p></section></section><hr style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; color: rgb(34, 34, 34); font-family: system-ui, -apple-system, BlinkMacSystemFont, Helvetica Neue, PingFang SC, Hiragino Sans GB, Microsoft YaHei UI, Microsoft YaHei, Arial, sans-serif; font-size: 17px; letter-spacing: 0.544px; text-align: justify; white-space: normal; background-color: rgb(255, 255, 255); border-style: solid; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-color: rgba(0, 0, 0, 0.1); transform-origin: 0px 0px; transform: scale(1, 0.5); box-sizing: border-box !important; overflow-wrap: break-word !important;"/><p style="margin-top: 0px; margin-bottom: 0px; padding: 0px; outline: 0px; max-width: 100%; clear: both; min-height: 1em; color: rgb(34, 34, 34); font-family: system-ui, -apple-system, BlinkMacSystemFont, Helvetica Neue, PingFang SC, Hiragino Sans GB, Microsoft YaHei UI, Microsoft YaHei, Arial, sans-serif; font-size: 17px; letter-spacing: 0.544px; text-align: justify; white-space: normal; background-color: rgb(255, 255, 255); box-sizing: border-box !important; overflow-wrap: break-word !important;"><span style="margin: 0px; padding: 0px; outline: 0px; max-width: 100%; box-sizing: border-box !important; overflow-wrap: break-word !important; font-size: 14px; font-family: 宋体;">作者：陈小勇</span></p><p><br/></p><link rel="stylesheet" href="//www.fqlook.cn/source/plugin/wcn_editor/public/wcn_editor_fit.css?v134_fxu" id="wcn_editor_css"/> 好久没去向高街了 传教士是最早把西方文明带入中国的一群人 这种人文情怀的文章我喜欢 福清早期的医院和学校都是外国传教士创办的 双方的相识是绕不开徐光启的 对历史还是“不感冒” 但是得点赞…… 太厉害了，{:5_270:}{:5_270:}{:5_270:} 这样的论文，得细细阅读品味多遍。明朝有郑和七下西洋开阔视野，后又海禁闭关锁国之陋策，致使世界先进文化传播受阻，有其落后一面。
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