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( Fumihiko Kawajiri ) 국민대학교 중국지식네트워크 2012 중국지식네트워크 Vol.2 No.-
梁啓超的“東學”是指梁啓超在流亡日本時通過日語書籍學到的西方學術。衆所周知, 梁啓超流亡日本是在1898年, 卽明治31年。日本當時正處於將西方作爲“模範國”, 正式引進近代學術的時期, 梁啓超在當時的日本汲取了最新的學術信息。到現在爲止, 對梁啓超“東學”的硏究實際上不能說是盛行的。然而, 近年似乎由於別的“硏究潮流”, 對梁啓超“東學”的關註得以提高。那就是從東亞近代學術和知識制度究竟以何種形式産生的觀點進行的硏究。 玆擧壹例, 有硏究者註意到了哲學·文學·經濟·宗敎以及民主·共和·自由等槪念, 這是“槪念史”的硏究。本稿試圖從近代中國知識分子的“日本”認識之系譜這壹觀點, 對梁啓超的“東學”進行初步的定位。我想先從近代中國知識分子是즘樣認識日本的開始講起。 Liang Qichao’s “dongxue東學”(eastern learning) is the western academic learning which he learned through Japanese books in Japan.he went to Japan in 1898,Meiji 31.At that time,Japan saw western countries as “the model” and introduced western learning. Liang introduced the newest information in Japan. We cannot say until now scholars have researched Liang’s “dongxue” very well. But,it seems to me that some “research trends” began to focus on it. For example, some scholars are interested in important ideas such as philosophy, literature, economy, religion, democracy, republic, freedom and so on. This is the research of “history of ideas”. On this paper, I will try to research Liang’s “dongxue” from the viewpoint how Chinese intellectuals have seen “Japan”. So, firstly I would like to write how and when Chinese intellectuals begun to recognize Meiji japan.
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