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「絲綢之路」與「書籍之路」 -- 試論東亞文化交流的獨特模式= The "Silk Road" and the "Book Road"--A Unique Pattern of Cultural Exchange in East Asia
著者 王勇 (著)=Wang, Yong (au.)
掲載誌 浙江大學學報(人文社會科學版)=Journal of Zhejiang University (Humanities and Social Sciences)
巻号n.5
出版年月日2003
ページ6 - 13
出版者浙江大學
出版サイト http://www.zju.edu.cn/
出版地杭州, 中國 [Hangzhou, China]
資料の種類期刊論文=Journal Article
言語中文=Chinese
キーワード鑑真=鑒真; 遣唐使=Kentoshi﹔中國佛教史=Chinese Buddhist History; 日本佛教史=Japanese Buddhist History; 中國佛教史=Chinese Buddhist History
抄録「絲綢之路」最初是西方人針對東西方貿易路線,提出的術語,不能無限制地套用於世界其他區域間的文化交流。若從東方人的立場,對古代東亞(尤其是中日)文化交流史進行考察,可發現:東亞文化交流,無論在內容、形式、意義、影響等方面,均有別於「絲綢之路」,故應倡導「書籍之路」的概念。如果說絲綢是中華物質文明的象徵,那麼,書籍則是中華精神文明的結晶;一般而言,物質文明缺乏自我再生能力,而精神文明則可影響人們心靈,並超越時空,惠及後代。日本的遣唐使,均以購求書籍為重任,這便是中日兩國雖人員往來極少,但日本繼承中國文化甚多之原因所在。

The “Silk Road” was originally put forward by westerners to term the trade route between the West and the East, which cannot be applied without restraint to cultural exchanges between other areas in the world. Research done from an Oriental perspective on the history of cultural exchange in ancient East Asia, particularly between China and Japan, has led to the discovery that the said cultural exchanges are different from the “Silk Road” in terms of their content, form, significance and influence; thus the concept of the “Book Road” is advocated. While silk symbolizes Chinese material civilization, books feature the essence of Chinese culture and ideology. Generally, the former is lacking in self reproductive capacity, whereas the latter may have an impact on human minds regardless of time and space, bringing benefits to the later generations. It is because Japanese Kenzuishi and Kentoshi were commissioned to purchase books that Japan inherited a lot of Chinese culture, although there was not much traveling between China and Japan. In the nearly 290 year Tang Dynasty, 50 odd countries dispatched diplomatic corps to China. The Tang Dynasty got in touch with northern nations, western nations and southern nations mainly for the purpose of war, marriage, trade and the like. However, contact with eastern nations, which includes communication frequently by books, was rather distinctive. In Jiu Tang Shu (Old History of Tang), it is mentioned that Japanese Kentoshi spent all their rewards given in the Tang Dynasty on books, which is quite different from the case of traders from the Western Regions, who came to China for silk. There is no denying the fact that Japanese students and monks in China in the company of Kentoshi were stars on the “Book Road”. For example, Genbo once brought some 5 000 Buddhist scriptures back to Japan; Saichao, Kukai, and Ennin also collected a large number of books in China whose catalogue has still remained. In addition, books were also taken to Japan as a private present, by merchant ship, via Sillans (ancient Koreans), or through Chinese visitors. Nihonkoku kenzaisyo mokuroku compiled in the late 9th century comprises 17 345 volumes of various types, which almost amount to more than one third of the entire collection of books in the Tang Dynasty. It is actually the surviving catalogue compiled after Japanese Royal Library caught fire. It is thus evident that a surprisingly huge number of books were carried from China to Japan in the Tang Dynasty. Chinese books, which are in circulation in Japan by way of duplication, reprinting, annotation, translation, or quotation, have become an important spiritual food for Japanese intellectuals, producing a profound influence on the development of Japanese civilization in various periods.
目次一、「海上絲路博物館」探祕 6
二、周作人的「優孟衣冠」論 7
三、日本遣使唐朝之目的 8
四、中國典籍傳入日本的渠道 9
(一)私人餽贈 9
(二)渡日唐人隨身攜帶 9
(三)中國商船的載運 9
(四)新羅人和渤海人的傳播 10
五、「書籍之路」的文明涵義 10
ISSN1008942X (P)
ヒット数535
作成日
更新日期2020.04.21



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