傅蘭雅譯《治心免病法》之研究

Abstract

本文旨在探討《治心免病法》一書的翻譯過程，從文本產生的時代背景、譯文對照以及相關影響做一綜合性的討論。過往談到《治心免病法》的研究，多半是作為譚嗣同思想的陪襯出現，箇中原因在於譚嗣同曾經親至上海拜訪傅蘭雅，除了見識到 X 光照片、化石等先進的西方儀器，還獲得了傅蘭雅剛翻譯出版的《治心免病法》。在這本書中，他發現了西方富強的原因，並影響了他的《仁學》思想形成。由此來看，《治心免病法》似乎是一本相當重要的著作。但是，清末民初的史料有關於《治心免病法》的反饋是相當稀少，使人不禁好奇為何是這樣的結果。當我們將焦點置於《治心免病法》的底本 Ideal Suggestion Through Mental Photography 時，便會發現作者 Henry Wood 及其作品是屬於美國新思想運動的脈絡；新思想運動盛行於十九世紀的美國，此一運動思想的內涵相當複雜，跟正統的基督宗教之間也有些距離。當我們再進一步對照底本與譯本時，也會發現傅蘭雅在當中做了許多改寫，有些敘述甚至是直接忽略，比如催眠術或精神醫學的討論。因此，這樣不禁會讓人思索，為何一名基督教的傳教士會接觸新思想運動的著作？傅蘭雅進行改寫的動機為何？更進一步來說，經過改寫後的譯作，是否為傅蘭雅試圖與某些領域進行對話，如傳統思想下的善書、靜坐；抑或是傅蘭雅在回應晚清中國的社會問題，如鴉片煙癮。種種問題所涉及的面向，其實涉及到兩個層面。其一，在翻譯的過程中，概念的流失或創新是譯本為了適應當地話語而有的反應。其二，譯本進入的時間點正巧是轉型時代，在一切價值被重估的時代下，這樣的譯本是否符合時代所需？最後，本文通過 1901 年的《衛生學問答》與《治心免病法》之間的聯繫，藉此思考轉型時代下的傳統思想是如何延續自身的生命。This research investigates the translation process of Zhixin Mianbingfa (Methods for Healing the Heart and Averting Disease), offering a comprehensive discussion that includes the historical text of its creation, a comparison of translations, and the associated influences. In the past, discussions about Zhixin Mianbingfa have often been presented as an accompaniment to Tan Sitong’s thought. This is largely because Tan Sitong once visited Shanghai to meet with John Fryer. During this visit, he not only witnessed advanced Western instruments such as X-ray photographs and fossils, but also got a book of John Fryer’s recently translated and published work, Zhixin Mianbingfa. In this book, he discovered the reasons behind the strength and prosperity of the West, which influenced of his Ren Xue (Theory of Benevolence). From this perspective, Zhixin Mianbingfa seems to be a significantly important work. However, historical records from the late Qing Dynasty and Republic of China regarding feedback on Zhixin Mianbingfa are rather scarce, arousing curiosity about why this is the case.When we focus on Ideal Suggestion Through Mental Photography, the base of Zhixin Mianbingfa, we find that the author, Henry Wood, and his work belong to the context of the New Thought Movement in the America. The New Thought Movement flourished in the 19th century in America, and the thought behind this movement is quite complex, with some distance from orthodox Christian beliefs. Furthermore, when we compare the original text with the translated version, we can see that John Fryer made many alterations, including the omission of certain narratives, such as discussions on hypnosis or psychiatry. Why would a missionary engage with works from the New Thought Movement? What motivated John Fryer to undertake the rewriting? Does the translated work suggest that John Fryer attempted to engage in dialogue with certain areas, such as traditional notions of virtuous literature, meditation practices, or even address social issues in late Qing China, such as opium addiction? These questions involve two dimensions. Firstly, in the process of translation, the loss or innovation of concepts reflects the response of the translated work to adapt to the local discourse. Secondly, the timing of the introduction of the translated work coincides with a transitional period, wherein all values were being reassessed. Thus, does such a translated work meet the needs of the era? Lastly, this research examines the connection between the 1901 Weishengxue Wenda (Questions and Answers on Hygiene) and Zhixin Mianbingfa, to contemplate how traditional ideologies continue their vitality in the Transitional Era.