本论文从历史学和翻译学角度，对近代来华的德国“同善会”传教士卫礼贤(Richard Wilhelm，1873-1930年)译介中国文化典籍的工作和成果，进行了比较全面系统的专门研究。 与同时代的大多数传教士和汉学家不同，卫礼贤深受明末清初来华的耶稣会传教士对中国文化的积极评价的影响，认真学习研究中国历史文化。他也深受他的岳父、巴特·鲍尔牧师布卢姆哈特的“宗教社会主义”观念的影响，反对以吸纳异教徒皈依基督教为主的传统传教方法，努力践行以办学和文化交流为重点的“人对人”新型传教方法。而在卫礼贤生活的时代，即19世纪末20世纪初，“西方文化中心主义”和“西方文化优越论”等思维模式虽然仍占主导地位，但是政治、经济、社会和文化的大变革和一战的爆发也在西方社会导致了反理性主义和反理智主义的文化批评思潮的兴起，受其影响，卫礼贤在研究中国古代文化之时，也对西方文化进行了深刻的反思，主张用中国人的生活智慧来解决西方的文化危机，“借此实现西方精神的革新”，在东西方文化交流的基础上，创建新的世界文化。 在中国学者的帮助和影响下，卫礼贤不辞辛苦，花费20年的时间，将《论语》《道德经》《列子》《庄子》《孟子》《大学》《易经》《吕氏春秋》《礼记》和《孝经》等中国古代文化典籍翻译成德文，出版后在德国乃至整个西方世界产生了广泛而持久的影响，成为西方社会了解认识中国文化的主要来源之一。 卫礼贤翻译中国古代典籍的目的非常明确，这就是揭示中国古代的智慧，向德国和西方介绍“隐藏于东方世界的精神财富和人生理想财富”。为了这一文化交流的目的，卫礼贤在翻译的过程中采取了多种多样的方法，例如直译和意译、诠释和解说。他在翻译中并不一味追求源语言与目的语在文本上的等价，而是以最大限度地实现等值的文化传递为目标。为此，他正视中西方文化的差异，在尽量发掘东西方文化相通之处的基础上，用《圣经》语言典故、西方和德国的哲学、文学概念来诠释和解说中国典籍。 尽管卫礼贤没有接受过经院的汉学教育和严格的语言学训练，其诠释性翻译方法与同时代的西方学院派汉学家差异很大，但我们并不能因此而否定其翻译的科学性。从翻译学角度看，他的翻译策略比较符合功能主义翻译理论，虽然“归化”翻译多于“异化”翻译，但绝无后殖民主义所揭露、批判的“文化帝国主义”倾向。恰恰相反，卫礼贤强调在考察中国和中国人时，要严格遵循平等的原则，坚决摒弃等级制思想和西方文化优越论。 至于卫礼贤的译著是否“准确”，是否“忠实”地还原了中国经典的本来面目，是否准确地用德文表达了中国先贤思想的原意，这是很难判断的。从严格的语言学原则上来讲，绝对的同义词是根本不存在的，要求翻译绝无错误也是不可能实现的。但可以肯定的是，卫礼贤翻译的目标远大，方法科学，研究深入，他对中国典籍的跨文化诠释虽不乏个人主观之见，但也颇具启发意义，具有相当重要的的研究价值。 本论文力图通过对卫译《论语》《道德经》《易经》的研究，揭示卫礼贤对中国历史文化的认识及其向西方传播中国文化、促进中西文化交流、综合东西方文化之长以创建新的“世界文化”的努力。 关键词：卫礼贤 德国传教士 中国文化典籍译作 卫译《论语》 卫译《道德经》 卫译《易经》

 From the of historical and translatological perspectives, this dissertation studies the translation of Chinese culture classics by the German missionary Richard Wilhelm of the “General Evangelical Protestant Missionary Society” (AEPMV) (1873-1930), who came to China in modern times. Unlike most contemporary missionaries and sinologists of his time, Richard Wilhelm was deeply affected by the positive evaluation of Chinese culture by the Jesuitical missionaries who came to China in the late Ming and early Qing dynasties, and studied Chinese history and culture intensively. Heavily influenced by the concept of "religious socialism" by his father in law. Pastor Blumhardt from Bad-Boll, he opposed the traditional missionary method that focused on attracting pagans to convert to Christianity, instead, he was committed to practicing education and cultural exchanges that constituted a new “people-to-people missionary method", in the late 19th and early 20th century when Richard Wilhelm lived, the thinking modes such as “Western cultural centralism” and “Western cultural superiority” still dominated. But the great changes in politics, economy, society and culture and the outbreak of the World War 1 have also led to the rise of anti-rationalism and anti-intellectual cultural criticism in Western society. Affected by this, when Richard Wilhelm studied ancient Chinese culture, he was also deeply rethinking the Western culture. He advocated using the Chinese life wisdom to solve the cultural crisis in the West, "to achieve the innovation of the Western spirit". He also advocated the creation of a new world culture on the basis of cultural exchanges between the East and the West. Under the help and influence of Chinese scholars, Richard Wilhelm worked tirelessly for 20 years to translate the ancient Chinese culture classics such as "The Analects", "Tao Te Ching", “Lieh-tzu”, “Chuang Tzu”, “Mencius”, “The Great Learning”, “I Ching”, “The Spring and Autumn of Lv Buwei”, “Book of Rites” and “Book of Filial Piety” into German. These translations had wide-ranging and long-lasting influences in Germany as well as the entire Western world after their publication, being regarded as one of the main sources for Western society to understand Chinese culture. Richard Wilhelm's purpose in translating ancient Chinese classics was very clear, i.e.. to reveal the wisdom of ancient China and to introduce "the wealth of the spirit and the life ideal hidden in the eastern world" to Germany and the West. For the purpose of the cultural exchange, Richard Wilhelm has adopted a variety of methods in the process of translation, such as literal translation and free translation, interpretation and explanation, in the translation, he did not blindly pursue the formal equivalent of the source language and the target language in the text, but aiming to maximize the realization of the equivalent cultural transmission. On the basis of exploring the similarities between Eastern and Western cultures, he faced the differences between Chinese and Western cultures, interpreting Chinese classics in Biblical language allusions, Western and German philosophical and literary concepts. Although Richard Wilhelm did not receive the scholastic education and strict linguistic training in academy and his interpretive translation method was quite different from the contemporary Western academic sinologists, we cannot deny the scientific nature of his translation. From the perspective of translatology, his translation strategy was more in line with the functionalist translation theory. Although his translation was more of "domestication" translation rather than "foreignization" translation, there is no "cultural imperialism" tendency exposed and criticized by postcolonialism. On the contrary. Richard Wilhelm stressed that the principle of equality must be strictly abided when observing China and Chinese people, and the idea of hierarchical system and the superiority of Western culture must be rejected resolutely. As for whether Richard Wilhelm’s translation is “accurate”, whether it is “faithful” to restore the original features of Chinese classics, or whether it is accurate to express the original intention of Chinese sages in German, is difficult to judge. From the strict linguistic principle, the absolute synonym does not exist at all, and it is impossible to achieve translation without error. But what is certain is that Richard Wilhelm's translation has ambitious goals, scientific methods and in-depth research. Although his intercultural interpretation of Chinese classics is not lacking in personal subjectivity, it is also instructive and of considerable academic value. Through the study of his translations of "The Analects". "Tao Te Ching" and “I Ching”, this dissertation attempts to reveal Richard Wilhelm's understanding of Chinese history and culture as well as his efforts of spreading Chinese culture to the West, promoting Chinese-Western cultural exchanges, and integrating the Eastern and Western cultures to create a new "world culture". KEY WORDS: Richard Wilhelm, German missionary, The translation of Chinese culture classics, The translation of "The Analects", "Tao Te Ching" and “ I Ching ” by Richard Wilhelm