| 欧洲人生成对中国有着极年夜的猎奇心，耶稣会士运用了这一点来激起欧洲人的这类猎奇心，从而勉励欧洲人支撑在华布道事业。这个时代的欧洲学者，懂得到的有关中国的一切年夜部门都是历来华布道士传回国际的信息中获得的，这些学者们或将中国视为进修的榜样年夜加赞美，或将中国视为责备的对象。从全球化的视野来看，17-18这两个世纪的时光里，法国布道士的对华文化的流传是跨文明流传的胜利案例，其经历为跨文明流传的实际与理论供给了许多可供自创的经历，也是以使之成为中外学术界都普遍存眷的研究对象。然则从今朝来看，学术界对于这段流传进程的研究，动身点年夜多以哲学界、史学界占多数，以跨文明流传的视角研究这一进程的还绝对较少，法语论文题目，本次研究经由过程卖力研习相干学术论文、和昔时布道士发还国际的函件，以跨文明流传的相干实际为根据，侧重研究在这两个多世纪的布道士文明流传进程中响应的文明流传实际的应用，进一步深化了跨文明流传响应实际的研究深度。最初，联合我国当今跨文明流传的实际前提和存在成绩，联合本次研究的相干结果，公道运用流传学实际将会对我国对外文明流传的往后成长有很年夜的增进感化。有鉴于此，17-18世纪中东方的文明交换史于明天的实际价值不问可知，而布道士在这个时光段中的奇特表示，法语毕业论文，更是值得我们去深究。是以，以法国布道士为研究对象对于我们加倍过细入微地懂得那段流传汗青不无裨益。 Abstract: Build the Europeans in China has a very big curiosity, Jesus will judg applied it to arouse the Europeans of the curiosity, to encourage Europeans support in China business. European scholars of this era. To know about China all Nianye departments are monks of China has always been the returned by the information obtained, these scholars or will China as an example in study the eve with praise, or regard China as the object of blame. From the perspective of globalization, both of the 17-18 century time, French missionaries to China culture spread is cross civilization spread the successful case experience for the theory and practice of cross civilization spread of supply the many for their own experience, is to become Chinese and foreign academic circles are generally pay close attention to the research object. However from the current point of view, academic circles about the spread of the process research, start point of the eve of the many to philosophy, historiography circle accounted for the majority, to cross civilization spread the research angle of view the process of relatively small, this study through hard studying coherent academic papers, and past cloth Taoist returned to the letter, in cross-cultural spread of coherent practical basis, focusing on research in the two century moralist civilization spread in response to the process of civilization spread the use of the actual, to further deepen the cross civilization spread in response to the actual depth of the discussion. Initially, the United Nations today cross civilization spread the actual conditions and existing problems, combined the study coherent results in the, reasonable use spread has very big stimulative effect to our country foreign civilization spread later growth will actually studying. In view of this, 17-18 Century Oriental cultural exchange history in tomorrow's real value is self-evident, and the cloth Taoist in time and this strange said, it is worthwhile for us to get to the bottom. So, by French missionaries as the research object of meticulous understanding that we double the spread history of benefit. 目录: 摘要 4-5 ABSTRACT 5 目录 6-8 绪论 8-13 0.1 探讨对象 8-9 0.2 探讨框架 9 0.3 探讨近况 9-11 0.4 探讨措施 11 0.4.1 文献探讨法 11 0.4.2 比较略论法 11 0.4.3 跨学科略论法 11 0.5 探讨意义 11-12 0.5.1 理论意义 11-12 0.5.2 实践意义 12 0.6 探讨创新点 12-13 1 法国传教士传播汉文化的概况 13-21 1.1 法国传教士传播汉文化的时代背景 13-15 1.1.1 法国社会背景介绍 13-14 1.1.2 中国社会背景介绍 14-15 1.2 法国传教士对汉文化传播的概念界定 15-17 1.2.1 跨文化传播的定义 15-17 1.2.2 相关概念辨析 17 1.3 中法思想文化交流概况 17-21 1.3.1 近代汉文化在法国传播的历史脉络 18-19 1.3.2 法国传教士入华后掀起的汉学潮 19-21 2 法国传教士汉文化传播过程探讨 21-38 2.1 传教士对汉文化的传播动机 21-23 2.1.1 浅层次：介绍中国社会的基本情况 22-23 2.1.2 深层次：了解中国的文化科学事业发展近况 23 2.2 传教士对汉文化的传播内容探讨 23-27 2.2.1 以书信的形式讲述在华所见所闻 24-25 2.2.2 以著书立说的形式翻译、撰写书籍 25-27 2.3 传教士对汉文化的传播载体探讨 27-30 2.3.1 纺织品、瓷器等中国器物 27-29 2.3.2 以文字为符号的书、信 29-30 2.4 传教士对汉文化的传播效果探讨 30-38 2.4.1 中法文化异同部分理解有失偏颇 30 2.4.2 对中国持续关注汉学发展不同以往 30-32 2.4.3 以汉文化为盾展开思想大论战 32-38 3 法国传教士在中西传播学史上的价值 38-40 3.1 加速了法国汉学的成熟 38 3.2 引发了欧洲对中国的广泛关注 38-39 3.3 作用了法国启蒙思想家的判断 39-40 4 法国传教士汉文化传播对现下的启示 40-42 4.1 发现传播双方相契合的地方 40 4.2 将传播内容进行本土化处理 40-41 4.3 采用受传者能够接受的方式 41-42 参考文献 42-45 致谢 45-46 攻读学位期间发表论文以及参加科研情况 46-47 |
