《猶太·以色列研究論叢》編委會
Editorial Board of CJSS Jewish & Israeli Studies Series
名譽主任： 張仲禮 童世駿
Honorary Directors: ZHANG Zhongli, TONG Shijun
主 任： 潘 光
Director: PAN Guang
副 主 任： 余建華
Deputy Director: YU Jianhua
編委會成員（按姓氏筆畫排列）：
丁愛博 丸山直起 毛瑞斯 王健 安文蒂 伯納德·瓦瑟斯坦 肖憲 余建華 張倩紅 沐濤 陳超南 周國建 所羅門·沃爾德 鐘志清 俞宣孟 晏可佳 陶飛亞 徐以驊 高斯坦 徐新 梅西·梅耶 薩麗尼·薩克賽納 傅有德 殷罡 虞衛東 謝艾倫 瓊·羅蘭 潘光
Members of Editorial Board（in alphabetical order）:
Wendy ABRAHAM, CHEN Chaonan, Albert DIEN, FU Youde, Jonathan GOLDSTEIN, Naoki MARUYAMA, Maisie MEYER, MU Tao, Maurice OHANA, PAN Guang, Joan ROLAND, Shalini SAKSENA, Aron SHAI, TAO Feiya, Salomon WALD, WANG Jian, Bernard WASSERSTEIN, XIAO Xian, YIN Gang, XU Xin, XU Yihua, YAN Kejia, YU Jianhua, YU Xuanmeng, YU Weidong, ZHANG Qianhong, ZHONG Zhiqing, ZHOU Guojian
編輯部主任： 余建華
Director of Editorial Working Group: YU Jianhua
編輯部副主任: 汪舒明 盛文沁
Deputy Directors of Editorial Working Group: WANG Shuming, SHENG Wenqin
編輯部成員： 余建華 羅愛玲 汪舒明 王震 盛文沁 張健榮 李立凡 戴軼塵
劉錦前
Members of Editorial Working Group:
YU Jianhua, LUO Ailing, WANG Shuming, WANG Zhen, SHENG Wenqin, ZHANG Jianrong, LI Lifan, DAI Yichen, LIU Jinqian
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本輯書名題寫：王榮華, 上海社會科學院院長
The Chinese language title of this volume is the calligraphy of WANG Ronghua, President of SASS
本輯主編： 潘 光
Editor-in-chief of this volume: PAN Guang
本輯副主編： 余建華 汪舒明 盛文沁
Associate Editors of this volume: YU Jianhua, WANG Shuming, SHENG Wenqin
本輯編輯組： 沈國華 黃崇峻 王震 羅愛玲 戴軼塵 劉錦前
Members of Editorial Working Group of this volume:
SHEN Guohua, HUANG Chongjun, WANG Zhen, LUO Ailing,
DAI Yichen, LIU Jinqian
本輯英語翻譯: 梅俊杰 王德華 周信
English Translators of this volume: MEI Junjie, WANG Dehua, ZHOU Xin
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目 錄
Contents
序言一 ---------------------------------------------------------------------- 張仲禮
Preface One --------------------------------------------------------------- ZHANG Zhongli
序言二 ----------------------------------------------------------------------童世駿
Preface Two ---------------------------------------------------------------- TONG Shijun
前言和導論 -----------------------------------------------------------------------潘光
Introduction & Overview -----------------------------------------------------PAN Guang
I. 猶太人在亞洲：關于中國、印度、日本、菲律賓、新加坡猶太人的比較研究
I. The Jews in Asia: Comparative Studies on Jews in China, India, Japan, the Philippines and Singapore
Spanning Oceans: Solid Links between Baghdadi Jews in India and China ------------------------------------------------------------------------------------ Maisie J. MEYER
跨越海洋：印度和中國的巴格達猶太人之間的緊密聯系-----------------梅西·梅耶
The Remnant Remains ：Jews in India Today--------------------------------------Joan ROLAND
歷史的殘續：今日印度猶太人----------------------------------------------------瓊·羅蘭
The Jews of Mumbai-----------------------------------------------------------Shalini SAKSENA
孟買的猶太人---------------------------------------------------------------薩麗尼·薩克賽納
The Jews and Japan: Past and Present-------------------------------------Naoki MARUYAMA
猶太人和日本：從歷史到現實--------------------------------------------------丸山直起
Comparative Zionisms: Singapore and Manila-----------------------Jonathan GOLDSTEIN
錫安主義比較研究：新加坡與馬尼拉 ------------------------------------------高斯坦
1840年以來香港、上海猶商集團的發展和興衰--------------------------------潘光
Jewish Communities in Hong Kong and Shanghai since 1840----------------PAN Guang
Sassoon Enterprises in Shanghai and Their Role in the Development of Shanghai in the Early 20th Century-----------------------------------------------------------ZHANG Zhongli
沙遜集團在上海的活動及在20世紀初上海發展中的作用---------------------張仲禮
哈爾濱猶太社團的興衰------------------------------------------------------------------王健
The Rise and Decline of the Jewish Community in Harbin-------------------WANG Jian
改革開放以來的猶太人來華新高潮---------------------------------潘光 王健 汪舒明
The New Wave of Jewish Immigration to China since Reform and Opening-up ------------------------------------------------------PAN Guang, WANG Jian & WANG Shuming
中國歷史上的猶太人和穆斯林：比較研究 ---------------------------------------肖憲
Chinese Jews and Chinese Muslims: A Comparative Analysis -----------------XIAO Xian
The “Confucianisation” of the Kaifeng Jews: Jewish and Non-Jewish Historical Perspectives -------------------------------------------------------------------Salomon WALD
開封猶太人的“儒化”： 猶太和非猶太的歷史視角-----------------所羅門·沃爾德
The Jewish Diaspora Community in Kaifeng China---------------------------------XU Xin
中國開封的猶太流散社團------------------------------------------------------------徐新
東亞為什么沒有成為猶太人的主要居住地 ----------------------------- 鄒占偉
East Asia：Why Not A Main Settlement for the Jews---------------------ZOU Zhanwei
II. 世界各國猶太人研究
II. The Jews around the World
20世紀后期以色列新移民研究 --------------------------------------------------羅愛玲
New Immigrants in Israel in the late 20th Century----------------------------LUO Ailing
淺談西亞猶太人 ------------------------------------------------------------------ 張憶南
Jews in West Asia: A General Profile--------------------------------------ZHANG Yinan
淺析猶太人在澳洲的發展歷程及其特征-----------------------------------------張榕
Jews in Australia and New Zealand: Their Past and Present ---------- ZHANG Rong
III. 猶太文化教育研究
III. Jewish Culture and Education
Between Tradition and Modernity: Reform of Judaism and Its Referential Value to the Cultural Reconstruction of China Today------------------------------------------ FU Youde
傳統與現代之間：猶太教改革及其對今日中國文化重構的借鑒意義-----傅有德
圣經時代猶太教育與先秦儒家教育思想之對比--------------------------------張倩紅
Jewish Educational Thought in Classic Times and Pre-Qin Confucianist Educational Thought：A Comparative Study -------------------------------------------------ZHANG Qianhong
中猶傳統家庭觀念之比較研究-------------------------------------------------------周國建
Chinese and Jewish Family Traditions Compared ----------------------------ZHOU Guojian
IV. 反猶主義研究
IV. Studies of Anti-Semitism
試論冷戰后的國際反猶主義------------------------------------------------------------王震
On International Anti-Semitism in the Post-Cold War Era-------------------- WANG Zhen
征稿啟事
Call for Papers
后記
Acknowledgments
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序
中華民族和猶太民族都屬有5000多年悠久歷史的世界上最古老文明之列。兩種文明有著許多相同、相似之處。兩者都是刻苦耐勞、酷愛自由、富有優秀歷史遺產的民族，對世界文明發展都有重大的貢獻。
自1840年起，由于帝國主義的入侵，中國淪為半殖民地半封建社會。中華民族不斷地表現出不甘屈服于內外壓迫的抵抗精神和革命意志，1911年在孫中山領導下推翻了統治中國的幾千年君主專制制度，到1949年在中國共產黨和毛澤東領導下取得了新民主主義革命的徹底勝利，建立了中華人民共和國。建國后，尤其是1978年以來，在鄧小平理論的指導下，取得了社會主義革命和建設的巨大成就。
猶太民族在公元前13世紀曾在巴勒斯坦居住，公元前11世紀建立以色列——猶大王國，創猶太教。公元1-2世紀羅馬帝國統治時期，猶太民族絕大部分被趕出住地。在古代，猶太人沿著絲綢之路來到中國，在中國開封等地建立起繁榮的猶太社團，并最終逐漸與當地居民融合，這已成為中猶人民交流史中的佳話。中世紀在歐洲的猶太人多從事放貸和商業，進入19世紀后，部分人因從事金融和實業而致富。
中華民族和猶太民族在近代都曾遭遇到世界上罕見的厄運。第二次世界大戰時猶太人遭納粹大屠殺的人數達駭人聽聞的約600多萬之多。在此期間，上海成了全球唯一敞開大門接納了近3萬猶太難民的大城市。這是中猶交流史上的又一佳話。1937年日本侵略南京時則制造了駭人聽聞的“南京大屠殺”，平民死亡人數高達30萬之多。中國抗日戰爭時期，日軍對中國抗日根據地進行“掃蕩”時，還定下了“殺光、燒光、搶光”的三光政策。
以上僅是對中華民族和猶太民族兩大文明的淵源、發展、交流和遭遇的非常扼要的描述，需要更深入挖掘資料、推出新視野、提出新觀點之處，實在不勝枚舉。可以說，潘光博士領導的上海猶太研究中心是“任重道遠、大有可為”。
我本人在20世紀80年代初，作為上海社會科學院經濟研究所副所長與陳曾年一起花了三年時間，查閱了上海收藏的“沙遜洋行”檔案，寫成了《沙遜集團在舊中國》一書，由北京的人民出版社于1985年出版。此書較全面地研討了英籍猶太巨商在舊中國100多年的經營活動，因此我在上海也被認為是一位研究猶太人的學者，被潘光博士在1988年籌建“上海猶太研究中心”時邀請擔任中心顧問。可以指出的是，我1988年時已擔任上海社會科學院院長，我當然支持院里有這樣一個中心，因為這也符合我當時的設想，上海社會科學院應該有些“人無我有、人有我優”的研究中心，而建立上海猶太研究中心，這正是“全國第一”、“人無我有”。
潘光博士的專業是世界史，他學貫古今中外，博學多才，治學嚴謹，精通外語，善于組織重要的學術活動。他現任上海社會科學院世界經濟與政治研究院副院長、歐亞所所長、上海國際問題研究中心主任等職務，有一批優秀中青年學者與他合作。回憶起1993年我率領上海社會科學院國際問題研究代表團訪美時，我就發現他在美國猶太人中交友廣闊，涉及政治、學術、宗教、企業等各方人士。當然，潘光也多次訪問過以色列，也認識不少亞洲地方的猶太各界人士。去年還首次成功組織了“猶太人在亞洲：比較研究”國際學術研討會，會后大家提出了出版“以色列·猶太學研究論叢”的想法并將去年會議的成果作為論叢第一輯的主題。這是上海猶太研究中心的一件大事，也是所有從事和關心猶太研究的人所樂以見成的。謹祝論叢第一輯的順利出版，祝中國猶太學研究與時俱進、進一步繁榮。
張仲禮
2006年11月15日
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Preface
Both Chinese and Jewish nations have a long history of more than 5,000 years and are listed among the great ancient civilizations of the world. These two civilizations have many similarities in common. Both are hard working, freedom-loving, and, full of outstanding national heritage, having made significant contributions to the development of world civilization.
Since 1840, with the imperialist invasion, China became a semi-colonial and semi-feudal society. The Chinese nation, unwilling to succumb, has continually demonstrated its spirit of resistance to oppression and its revolutionary will. In 1911, under the leadership of Sun Yat-sen, the Chinese people overthrew the autocratic monarchy that ruled China for thousands of years; until 1949 under the leadership of the Communist Party of China and Mao Zedong, the Chinese people won the complete victory of the New Democratic Revolution. And after the establishment of the People's Republic of China, especially since 1978, under the guidance of Deng Xiaoping Theory, China made tremendous achievements in socialist revolution and construction.
Jewish people were living in Palestine in the 13th century BC, the establishment of Israel--Judea Kingdom of the 11th century BC created Judaism. 1-2 century AD, during the rule of Roman Empire, the majority of the Jewish people were expelled from their residence. In ancient times, Jews came to China along the Silk Road, and established a prosperous Jewish community in Kaifeng in China. They gradually integrated with the locals and eventually, it has become a much-told tale in the communication history between the Chinese and Jewish people for the first time. Most of Jews in the Middle Age in Europe engaged in lending and commercial activities. Ushering into the 19th century, some people engaged in industrial and financial work and became rich merchants.
Both of the Chinese and Jewish people in modern times have suffered exceptionally serious misfortunes. Jews killed in the Nazi Holocaust during World War II were about the shocking number--- more than 6 millions. In the meantime, Shanghai had become the world 's only port opened the door to the nearly 30,000 Jewish refugees in the city. This is still another much-told tale in Sino-Jewish communication history. In 1937, the shocking Nanking massacre, commonly known as "The Rape of Nanking", is an infamous war crime committed by the Japanese invaders" The civilian death toll was as high as 300,000. During China's Anti-Japanese War, the Chinese anti-Japanese bases were "mopped-up" by the Japanese troops who adopted the policy of “burning all, killing all, looting all”.
The above mentioned are only a very brief description of the Jewish origins, development, exchange and bitter experience of two civilizations of the Chinese nation and Jewish nation. But, the need for further data excavation, the introduction of new visions, new viewpoints, are too numerous to mention. It can be said that the Center of Jewish Studies Shanghai（CJSS） under the leadership of Dr. Pan Guang are shouldering heavy responsibilities while their road ahead is very long, and there are plenty of opportunities for them. In the early 1980s, I was deputy director of the Research Institute of Economics of the Shanghai Academy of Social Sciences (SASS). Together with Mr. Chen Zengnian we had spent three years to look up the files of "Sassoon & Co. Ltd.", while having compiled the book Sassoon Group in Old China which was published by the People's Publishing House in 1985. This book made a more comprehensive study of 100 years of British Jewish magnates’ business in old China. Thus I also was looked as a scholar on Jewish Studies. CJSS was initiated and established by Dr. Pan Guang in 1988. I was invited to serve as an advisor to the Center. It may be noted that in 1988 when I was president of the SASS, I certainly supported such a center under the SASS, because it is consistent with my vision. The SASS should not only have research centers, but those with best qualities among the same discipline in China. The establishment of CJSS is the realization of my personal vision of “First One” and “Only One” in a certain research area at that time.
Dr. Pan Guang majored in the world history while he learned through the times, became a learned scholar with a rigorous academic approach, and proficient in foreign languages and good in organizing important academic activities. He is now the Vice Dean of the School of World Economy and Politics, Director of Institute of Euro-Asia Studies, SASS, and Director of the Shanghai Center for International Studies, while he cooperates well with a group of outstanding young scholars. Recalling in 1993 when I led a SASS delegation of International Studies to visit the United State, I found that Dr. Pan has a lot of Jewish friends in the United States including the people from political, academic, religious, business and other parties. Of course, Dr. Pan Guang has repeatedly visited Israel, while having got acquainted with the Jewish people from all walks of life in many Asian countries. After successfully held the International Symposium on Jews in Asia: A Comparative Study for the first time last year, we suggested the idea that we should publish paper of the symposium as first volume of CJSS Jewish-Israeli Studies Series. This is a major event for CJSS, which all those who engage in the Jewish Studies have expected. I wish the smooth publication of this first volume, while wishing the Jewish Studies in China progress with the passing time and enjoy a more bright future.
Prof. Dr. Zhang Zhongli
Honorary Dean, CJSS
Former President, SASS
November 15, 2006
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為了共同的理想
--為“猶太-以色列研究論叢”出版而寫
以色列-猶太研究是上海社科院的一個非常有特色、有活力、有影響的學科。以論叢的形式積累成果、加強交往、擴大影響，標志著這個學科站到了一個新的高度。不僅對于上海社科院，不僅對于中國的以色列-猶太研究事業，而且對于更加深入地參與各大文明之間的對話，相信這套論叢都將發生重要影響。
像中華文明一樣，猶太文明也屬于德國哲學家卡爾·雅斯貝斯所說的“軸心文明”的行列。雅斯貝斯認為，在公元前600年左右，在中國、印度和包括猶太-以色列地區在內的“西方”同時出現了一些大宗教的創始人；盡管這些地區彼此之間并沒有任何了解，但在這些地區人們不約而同地意識到作為一個整體的（大寫的）存在，這一方面意味著人們意識到自己的局限性，另一方面也意味著人們為自己確立了一些至高的目標。用以色列當代著名社會學家S.N.艾森斯塔的話來說，“在軸心文明中，發展出了一種在平凡的世界和超凡的世界之間的尖銳分離。與此相伴的是強調存在著一種較高的、超越的、處在任何給定的此世實在或來世實在之外的道德秩序或形上秩序。”根據我的理解，雅斯貝斯和埃森斯塔所說的“軸心文明”的根本特點，實際上就是明確形成了理想和現實的范疇區分、明確做出了理想世界和現實世界的視域分化、明確提出了理想和現實之間的關系問題。
理想和現實的關系問題無論在兩千多年以前的軸心時期，還是在我們目前的全球化和信息化時代，都是人類生活作為人類生活的頭等大事。對于人類來說，理想是不可能完全實現的，但也是不可須臾離開的。康德把理念的“范導性”與范疇的“構成性”區分開來；比方說，對于科學知識來說，“因果性”、“實體性”等范疇具有構成性的意義，也就是說是人類知識不可缺少的內在成分，而“物自體”、“世界”等理念則是具有范導性的意義，引導人們不斷突破現有知識的界限，不斷使知識更具有系統性、完整性。借用西方哲學中的這個范疇區分，我們可以說：理想是范導性的，但對范導性的東西的預設，則對于我們的生活作為人類生活來說具有構成性的意義。馬克思說“最蹩足的建筑師從一開始就比最靈巧的蜜蜂高明的地方，是他在用蜂蠟建筑蜂房前，已經在自己的頭腦中把它建成了。”其實每個人都是自己生活的建筑師，哪怕他的水平再低，作為人來說他或多或少都對自己的生活有一個設想，或多或少都對未來目標有一個追求。用魯迅的話來說，“人類總有一種理想，一種希望。雖然高下不同，必須有個意義。”用愛因斯坦的話來說，“每個人都有一定的理想，這種理想決定著他的努力和判斷的方向。”
理想之為理想，當然是不同于現實的，有些理想似乎還離現實很遠，但理想會通過對持有理想的人的思想的影響、進而對他的行動的影響，而在現實世界產生重要影響。一個典型例子是司馬遷。《史記·孔子世家》篇末寫道：“詩有之：‘高山仰止，景行行止。’雖不能至，然心鄉往之。”司馬遷雖然承認孔子對他來說是一個“不能至”的理想，但他并沒有因為這個理想的“不能至”而放棄這個理想，相反，他仍然“心向往之”。這“心向往之”的對象遠在一個理想世界，但“向往”之此“心”、此心之“向往”，卻是實實在在地存在于、發生于我們這個經驗世界中的。司馬遷對這個“不能至”的理想的向往，并沒有使他成為孔子，但這種向往使他成了司馬遷，成了我們所知道的司馬遷。一個超越的理想能起到如此實在的作用，我們就不能說它是一個虛幻的東西。事實上，雅斯貝斯所說的“軸心突破”對各個“軸心文明”的意義，“軸心文明”對于整個人類歷史的意義，都與理想和現實之間的這種關系密切相關。
理想有各種類型、各個層次；在人與世界的終極關系這最高層面來說，理想世界和現實世界的關系也有不同類型。雅斯貝斯所強調的“超越性”在不同民族有不同形態。同樣屬于“軸心文明”，同樣追求“超越的存在”，猶太文明和中華文明可分別被作為“外在超越”傳統和“內在超越”傳統的典型。“外在超越”的傳統設定的上帝和天國是在此世之外、此生之后的，而“內在超越”傳統設定的天命、天理則是在此世之中、此心之內的。與“外在超越”傳統相比，“內在超越”傳統在啟蒙的時代、世俗化時代似乎有明顯的優勢，因為在這個傳統中，不容易發生“上帝死了”的悲觀和絕望；但這個傳統在現代社會里也面臨明顯的挑戰：在傳統世界觀瓦解的情況下，這種傳統中的“內在性”更容易壓倒“超越性”，物質欲望更容易完全取代精神追求。正因為這樣，曾對中國文化傳統的“內在超越”特點作出系統梳理并高度評價的湯一介先生，也認為必須在發揚內在超越傳統以提升自我、超凡入圣的同時，發揚外在超越傳統，以建立客觀有效的政治法律制度。
當然，不同文明和文化傳統的結合，并非易事。美國學者亨廷頓的“文明沖突論”所談到的幾大文明，基本上都屬于廣義的軸心文明；“九一一”以后的國際形勢表明，在世界上的有些地區，甚至可以說在全世界范圍之內，不同文明之間、甚至同一文明的不同分支之間，連彼此寬容、相安無事都還只是一種過于奢侈的理想。但正如前面所說，理想盡管不同于現實，有些理想盡管離現實很遠，但理想還是能對現實產生重要影響的。不僅不同文明相互寬容的理想，而且不同文明相互尊重、相互對話、相互學習甚至相互融合的理想，只要沒有一條邏輯規律和客觀規律說明它是不可能實現的，就應該成為人們行動的指導，就可以在接受這種理想的人們那里變成現實的行動動力，直至變成現實的歷史進程。
不同文明之間相互尊重、彼此學習，是全世界熱愛和平、熱愛真理的民族的共同理想，也是中國學者從事猶太-以色列文化研究的重要目標。中華民族和猶太民族，這兩個最早提出理想和現實關系問題的民族，這兩個以各自特有途徑解決這個問題的民族，相信它們會通過這樣的研究而更加接近不同文明間相互尊重、相互學習這個共同理想，會讓這個共同理想在現實的國際生活和國內生活中發揮更重要的作用。
童世駿
2006年12月25日
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Preface
To Our Common Ideal
Jewish-Israeli Studies is a very special, dynamic and influential research field in Shanghai Academy of Social Sciences. Accumulating academic achievements in the form of the studies series is a good way to strengthen academic exchanges and expand scholarly influences, and marks a new height and new beginning for the research work in this field. I believe that the publication of these research collections will not only be of great significance to the cause of Jewish-Israeli Studies of the Academy, but also of great help to our deeper involvement in the dialogues among civilizations.
Like the Chinese civilization, the Jewish civilization also belongs to the rank of what the German philosopher Karl Jaspers called “Axial Civilizations”. Jaspers argued that in around 600 B.C. there emerged founders of major religions in China, India and the “West” including the area where Jews lived. Without knowing each other, different peoples in these areas were nevertheless aware of Existence as a whole almost at the same time. This means that these peoples were aware of their own limitations on the one hand, and set lofty goals for themselves on the other hand. In the words of the contemporary Israel renowned sociologist S.N. Eisenstaedt, “in the Axial Age civilizations the perception of a sharp disjunction between the mundane and transmundane worlds developed. There was a concomitant stress on the existence of a higher transcendental moral or metaphysicial order which is beyond any given this- or other-worldly reality.” According to my understanding, the essential feature of the Axial Civilizations mentioned by Jaspers and Eisenstaedt is actually the clear differentiation between the categories of the ideal and the real, the clear division between the ideal world and the real world, and the clear awareness of the question of the relationship between the ideal and the reality.
The relationship between the ideal and the reality, whether in the Axial Age more than 2000 years ago, or at the present age of globalization and informatization, is an issue of top importance for the human beings. For human beings, no ideal world can be fully accomplished, but neither can they survive as human beings without it. Kant made a distinction between the “regulative” ideas and the “constitutive” categories: the latter are constitutive to human knowledge in the sense that no human knowledge is possible without categories such as “causality” and “substance”, while the former are regulative to human knowledge in the sense that although ideas like “the world” or “thing-in-itself” are not integral elements of human knowledge, they play an important role in guiding people to overcome the current boundaries of knowledge and search for its further advance. Borrowing this famous categorical distinction in Western philosophy, we can say that although the ideal is itself regulative to human life, the presupposition of the ideal is constitutive to our lives as human life. Karl Marx said, “what distinguishes the worst architect from the best of bees is this, that the architect raises his structure in imagination before he erects it in reality.” In fact, everybody is an architect of his or her own life. Even if one has only scanty knowledge, as human being, he more or less has a vision for his own life, or pursues a goal for the future. As Lu Xun said, “all human beings have their ideals and hopes; all human lives, high or low, need to have a meaning.” Or in Einstein’s words, “everyone has certain ideals, and these ideals determine their efforts and direct their judgments.”
Ideals, of course, are different from the reality, and some ideals seem to be very far away from the reality, But ideals will have a major impact upon the real world through their influence on the people who hold them, and through these people’s actions in the real world. A typical example here is the famous historian Sima Qian. At the end of Honorable Biology of Confuciuse in Shih Ch, or Records of the Historian, Sima Qian wrote, “ As a poem goes, The high hill is looked up to, the great road is easy to be traveled on. Though unable to reach the level of him [Confucius], I admire him from my heart.” Sima Qian confessed that Confucius was to him only an ideal figure, and that it was impossible for him to reach the level of Confucius; but this impossibility did not prevent him from persistently following the model of Confucius. On the contrary, he still admired Confucius from the bottom of his heart. The ideal was far away from the real world where he stayed, but the aspiration of the heart, and the heart that is aspiring are both something very real in this world. Sima Qian’s admiration for the unobtainable ideal did not help him to be a Confucius, but it did help him to be Sima Qian, a Sima Qian as we know. A transcendent ideal that can play such a realistic role should not be regarded as a hollow thing. In fact, the significance of what Jaspers called Axial breakthroughs to the Axial civilizations, and the significance of the Axial civilizations to the history of whole mankind, are both closely related to the relation between the ideal and the reality in the above sense.
There are different types of ideals and different levels of ideals; and at the highest level of the ultimate relation between man and the world there are also different types of the relation between the ideal world and the real world. The transcendence stressed by Jaspers has different patterns in different peoples. Both being an “Axial Civilization” and pursuing the “Transcendent Existence”, the Chinese civilization and Jewish civilization are regarded as typical of the tradition of “external transcendence” and the tradition of “immanent transcendence” respectively. According to the tradition of “External Transcendence” God and Paradise are supposed to be outside of this world and after this life, while according to the tradition of “Immanent Transcendence” Heavenly Mandate and Heavenly Principle reside in this world and within one’s heart. Compared with the tradition of External Transcendence, the tradition of “Immanent Transcendence” seems to have an obvious advantage at the times of Enlightenment and secularization, because people in this tradition cannot succumb easily to pessimism and despair as a result of “God is dead”. But in modern society, this tradition faces significant challenges as well. With the collapse of the traditional worldview, the side of “immanence” of this tradition tends to overwhelm more easily the side of “transcendence” of it, and the material pursuit can more easily replace the spiritual pursuit. It is for this reason that even Mr. Tang Yijie, who had made systemic studies and spoke highly of the Chinese tradition of “immanent transcendence”, also said that when we carry forward the tradition of immanent transcendence for the sake of self-improvement to the level of the sage, we should also learn from and give an important play to the tradition of external transcendence in order to establish an objective and effective political and legal system.
To combine different civilizations and cultural traditions, of course, is not an easy task. The great civilizations mentioned by the American scholar Samuel P. Huntington who advocates the thesis of Clash of Civilizations, are basically all among the Axial Civilizations. The international situation after 9·11 has shown that in some parts of the world, perhaps even in the whole world, even the tolerance and peaceful co-existence among the different civilizations, and even among different factions within the same civilization, are still a luxury ideal. As I mentioned above, however, although the ideal is different from the reality, although some ideals are still very far away from the reality, the ideal can produce significant influences upon the reality. Not only the ideal of mutual tolerance among different civilizations, but also the ideal of mutual respect, mutual dialogues, and even mutual convergence among different civilizations, as long as no logical rules or objective laws can prove it is impossible to achieve, should become the guide to people’s action, and become the real driving force in those who hold this ideal until it is turned into a real historical process.
Mutual respect and learning among different civilizations is not only the common ideal of all peace-loving and truth-pursuing nations in the world, but also the important goal shared by Chinese scholars engaged in Jewish-Israeli culture studies. The Chinese nation and the Jewish nation are two of the first nations which raised the question of the relationship between the ideal and the reality, and which have attempted to solve this problem in their respectively unique ways. I am sure that both of them will benefit from these studies in their efforts to pursue the ideal of mutual respect and mutual learning of different civilizations, and to give a more important role to this ideal in the real life at the international as well as domestic levels.
Prof. Dr. Tong Shijun
Honorary Dean, CJSS
Vice President, SASS
December 25, 2006
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前言和導論
1988年，我們在上海社會科學院建立了上海猶太歷史研究中心，后改名為上海猶太研究中心，主要目的就是想構筑我們中國自己的猶太·以色列研究框架。近二十年來，中心發展迅速，涌現出一批青年學者，逐漸形成一個團結的研究集體和自己的研究特色，并推出了一系列有分量的著述。 同時，中心與國內外猶太· 以色列研究機構的合作交流獲得長足發展，也產生了豐碩成果。 正是在這樣的形勢下，我們逐漸萌生了編撰出版我們自己的猶太· 以色列研究論叢的想法。 2005年8月， 我們中心在國內首次舉辦了“猶太人在亞洲：比較研究”國際學術研討會，與會者均是在該領域成果卓著的一流專家，提交了一批高質量的學術論文。會議產生了巨大反響，國內外同行紛紛要求將會議成果編輯出版，我們也覺得這是會議組織者的應盡責任，于是決定將推出猶太· 以色列研究論叢的想法付諸實施，并將“猶太人在亞洲：比較研究”作為猶太· 以色列研究論叢第一輯的主題。
發端于五千多年前的猶太文明是世界上最古老的文明之一，也是世界上兩個主體精神從古至今一脈相承的文明之一（另一個是漢儒文明）。不過，與漢儒文明乃至世界上大多數文明都不同的是：它是一個在近兩千年里失去了故土和家園，沒有固定的主體活動地域，因而流散并滲入世界各地域的文明。正因為此，在漫長的歲月里，猶太文明常常被視為“外來”的甚至“異端”的東西，以至受到客居地主體文明的強烈沖擊乃至擠壓。在這種艱難困苦的狀況之中，猶太民族居然頑強地生存了下來，而且不僅能不斷發展自身，還對人類社會的發展做出了巨大貢獻。內中的原因十分復雜，但主要是因為猶太文明具有超乎尋常的內聚力和生命力，而這種力量來源于猶太文明的三大支柱：以猶太文化傳統為主體的民族認同感，以猶太教為紐帶的共同信仰和價值觀，以家庭為基礎、猶太會堂為核心的社團網絡。這三大支柱，正是我們這些年進行猶太·以色列研究的重點。猶太人早在離散初期就經西亞和中亞輾轉來到了南亞，后又經陸上絲綢之路和海上絲綢之路進入東亞和東南亞。本書所說的“亞洲”，主要就是指南亞、東亞和東南亞。猶太人在那里同樣形成了具有堅強內聚力的社團，體現出世界各地流散猶太人的共同點。同時，在亞洲特殊的人文地理環境中，他們身上又出現了與其他地方猶太人不同的特殊性。本書的作者們均試圖通過比較的方法來考察和研究南亞、東亞和東南亞猶太社團或群體的發展軌跡，具有重要的學術價值。
說猶太文明的主體一以貫之，并非說猶太文明與其它文明之間就是互相排斥、互不影響的。實際上，猶太文明從其一誕生便與其它文明互相碰撞、交融，五千年來包融、吸納、篩選，改造了諸多外部文明的種種特征、乃至精華，同時
也對其它文明如基督教文明、伊斯蘭文明、乃至現代美國文明都產生了重要影響。如猶太文明與希臘、羅馬文明的接觸，不但是猶太文明發展史的一件大事，也是人類文明史上的里程碑事件，因為正是這三大文明的互相碰撞和交融，使猶太文明發生了內在的深刻變化，也為后來西方基督教文明的興起奠定了基礎。猶太文明與阿拉伯伊斯蘭文明在地中海區域，特別是伊比利亞半島的交融和結合，產生了猶太文明發展史上的一大瑰寶——塞法迪文化。猶太文明與中東歐文明，特別是日耳曼文明和斯拉夫文明的接觸和交融，又產生了猶太文明的一大分支——意第緒文化。同樣，在亞洲，猶太文明與漢儒文明、印度文明、佛教文化、伊斯蘭文明，乃至菲律賓的基督教文化也互相碰撞和交融，使亞洲的猶太社團具有豐富多彩的多元文化特征。本書中多篇論文對此進行了深入探討，并提出了獨到見解。
如同所有現存的古老文明一樣，猶太文明也是一個不斷與時俱進的體系。特別是自猶太啟蒙改革運動以來，一代又一代的猶太志士仁人為推動猶太文明的革新和復興頑強奮斗，使這一古老文明能在自身現代化進程中不斷前進和升華，不但保持充沛的活力，而且還煥發出豐富的創造力。納粹大屠殺沒能摧毀猶太文明，反倒使其在大劫難中重新崛起；猶太文明在北美得天獨厚的環境中經歷了一個接觸、溝通、碰撞、交匯的過程，形成了獨具特色的美國猶太文化；猶太文明的發展主體回歸故土，成為以色列模式取得成功的精神支柱；猶太民族和猶太文明繼續對當代人類的經濟文化科技發展做出杰出的貢獻，許許多多猶太精英活躍在全球這個大舞臺的各個角落。所有這一切都顯示出這一古老文明的生命力是那么經久不衰。在亞洲，古老的猶太社團同樣受到猶太改革啟蒙運動和錫安主義運動的影響，經歷了客居國改革維新運動和民族民主革命的沖擊。亞洲猶太人在迅息萬變的形勢下極力適應外部環境的變化，努力跟上時代前進的步伐，其中的一些精英分子還直接參與了客居國的革命和改革運動， 為這些國家的發展和進步做出了貢獻。本書中既有關于古代開封猶太人的論文，又有研究近代以來亞洲各國猶太人的文章，還有反映今日中國和印度猶太社團最新發展的論文，使讀者能了解亞洲猶太社團演變發展的全過程。
中華民族和猶太民族同屬世界上最古老的民族之列，源遠流長的中華文明與猶太文明有著許多相同、相似之處。古代開封的猶太社團與當地的漢、回等民族和睦相處，逐漸融為一體。像這樣在沒有任何外界壓力的情況下猶太社團在客居地被完全同化的情況，在猶太民族離散史上也是不多見的。近代以來猶太人又在香港、上海、哈爾濱、天津等地安居樂業，在這些城市的發展歷程中留下了自己的影響和痕跡。納粹大屠殺期間，上海成了全球唯一無條件接納猶太難民的大城市，這段歷史至今仍傳為佳話。中以兩國建交，又在中猶友誼的史冊上揭開了新的一頁。研究中國的猶太人、特別是上海的猶太人，始終是我們上海猶太研究中心的主要工作。本書的精彩之處，就在于研究中國猶太社團與亞洲其他國家猶太社團之間的聯系，并對它們在亞洲這個大環境中的不同發展軌跡進行比較研究。
值得一提的是，猶太人對中國傳統文化一直有一種親近感，而且十分重視對當代中國的研究。有人作過統計，在美國知名的中國研究專家中，超過50% 是猶太裔學者。以色列的漢學和當代中國研究也實力雄厚，在中東首屈一指。中以建交后，以色列各大學紛紛建立東亞系、中文系及漢學研究機構，出現了新的中國研究熱。相形之下，中國的猶太學研究近年來雖發展迅速，但與國際先進水平相比仍有較大差距。盡快改變這種狀況，正是我們推出猶太·以色列研究論叢的目的。當然，本書只是第一本，以后還要出第二本、第三本、…。猶太·以色列研究論叢將本著扎扎實實搞研究，認認真真做學問的精神，為實現構筑中國自己的猶太·以色列研究理論體系而努力。我們希望，以本書為開端的猶太·以色列研究論叢能為促進中國猶太學研究的繁榮和推動中猶友誼的進一步發展做出一點貢獻，哪怕是微薄的貢獻。
潘光
2006年12月10日
于上海社會科學院
上海猶太研究中心
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Introduction & Overview
The Center for Jewish Studies Shanghai (CJSS), based on the Shanghai Center for Studies of Jewish History established at the Shanghai Academy of Social Sciences in 1988, carries a mission of constructing a Chinese framework for the Jewish-Israeli studies in China. The past years have witnessed not only the growth of the Center and the formation of a cohesive research body, but also the emergence of young scholars and the publication of numerous major works in the field. Meanwhile, CJSS has been engaged in increasing cooperation and exchange with both domestic and overseas institutions on Jewish-Israeli studies, contributing to its productive achievements. It is in this context that we have gradually conceived the idea to edit and publish our CJSS Jewish & Israeli Studies Series. In August 2005, CJSS hosted, for the first time in China, an international symposium on “The Jews in Asia: Comparative Perspectives”, drawing together foremost experts who contributed a number of high-quality papers. With great repercussions produced by the symposium, many colleagues at home and abroad have expressed the wish to see the achievements published. We, feeling this our responsibility, have decided to carry out as conceived the edition and publication of CJSS Jewish & Israeli Studies Series Vol.I, and the topic of the symposium –“The Jews in Asia: Comparative Perspectives” thus becomes the theme of this first issue in the series.
The Jewish civilization that started about five millennia ago is one of the world’s oldest civilizations, and also one of the two continuous civilizations (the other being Confucian civilization) whose cardinal spirits have retained their unique features transcending the passage of time. Of course, in contrast to the Confucian civilization or most other civilizations, the Jewish civilization lost its homeland or fixed geographical arena for close to two millennia, therefore widely disseminating and filtering into other civilizations in all parts of the world. For this reason, the Jewish civilization has, over the long years, often been considered something “alien” or even “heterodox”, usually squeezed and assaulted by the host civilization. However, the Jewish people not only survived the enormous hardships in the process, but also experienced constant self-development, and furthermore, made huge contributions to the progress of humanity. Reasons accounting for such phenomena are certainly extremely complex, but it is generally acknowledged that the rare cohesiveness and vitality of the Jewish civilization is one main factor. The unusual cohesiveness and vitality is understood to have derived from three pillars of the Jewish civilization: the national identity based on the Jewish cultural tradition, the common belief and values enshrined in Judaism, and the community network centered on the synagogue. These three pillars are actually the focus of our Jewish-Israeli Studies Series undertaken over these years. At the early stage of their Dispersion, Jews arrived in South Asia after passing many places in West Asia and Central Asia, and later on, they came to East Asia and Southeast Asia via the Silk Road on the land and over the sea. The “Asia” in this volume mainly refers to South Asia, East Asia, and Southeast Asia. The Jewish people in those areas formed strongly united communities much in the same manner as other Jews during the Dispersion. At the same time, Jews in Asia, now that settled in the particular geographic and social setting in Asia, began to demonstrate certain characteristics not found in Jews elsewhere. Authors of papers in this volume have, by means of comparative approaches, made attempts to trace the development process of Jewish communities or settlements in South Asia, East Asia, and Southeast Asia, exhibiting remarkable academic value in their analysis.
To say that the Jewish civilization has continuously retained its features does not mean that it has been indifferent and repulsive to other civilizations. As a matter of fact, there have been interactions and acculturations between them from the very outset. Over its course of five millennia, the Jewish civilization included, absorbed, filtered and transformed various substances and essences of numerous external civilizations, while exercising significant impact on other civilizations ranging from traditional ones like the Christian and Islamic civilizations to the modern American civilization. For example, the contact between the Jewish civilization and the Greek and Roman civilization was not only a big event in the Jewish history, but also a milestone in the human history of civilization, as the mutual impacting and intermingling among the three civilizations, whist transforming the Jewish civilization, laid a foundation for the emergence of the Western Christian civilization. Likewise, the contact and combination between the Jewish and Arab-Islamic civilizations, particularly in the Iberian Peninsula, gave rise to the Sephardic culture, a treasure in the growth of the Jewish civilization. The communications between the Jewish civilization and the Central and Eastern European cultures, especially those with the German and Slavic civilizations, gave birth to the Yiddish culture, a major branch of the Jewish civilization. Similarly, the contacts and acculturations that the Jewish civilization had with the Confucian, Hindu, Buddhist, Islamic and Christian (in the Philippines) civilizations in Asia bestowed the Jewish diasporas there colorful features of cultural pluralism. Quite a few papers included here have made explorations about this topic and reached their distinctive conclusions.
Like all the old civilizations existing, the Jewish civilization is also a system that progresses with the passing time. Generation after generation of forward-looking Jews have, particularly since the Haskalah movement, struggled for the reform and resurrection of their civilization, expecting that this long-running old civilization, through self-modernization, could sustain and rejuvenate its dynamic vigor and profound creativity. The Nazi Holocaust, unable to destroy the Jewish civilization, led instead to its resurgence on sufferings; the richly-endowed North American environment has provided favorable conditions for the growth of the unique American Jewish culture; the return of the principal Jewish culture to its native land has nurtured the success of the Israeli development model; and the Jewish civilization and its people continue to make their outstanding contribution to the economic, cultural, scientific and technological development of the contemporary world, with so many Jewish elites being so active in every corner of the global stage. All this bespeaks the long-standing perseverance and productivity of the millennium-old Jewish civilization. In Asia, old Jewish communities have also come under the influence of the Haskalah and Zionist movement while undergoing the impact of nationalist revolutions or democratic reforms in the host countries. Jews in Asia have actively adapted to the swift and drastic changes in their external environment in an effort to keep abreast with latest developments. Indeed, certain Jewish elites participated directly in the local reform and revolution movements, thus contributing to the progress of their host countries. With the aid of papers here addressing Jews in Kaifeng in ancient China, Jews in modern Asian countries, and Jewish communities in current China and India, readers can have an almost panoramic understanding of the comprehensive evolution of Jewish Diaspora in Asia.
As two nations with the most persistent civilizations, the Chinese civilization and the Jewish civilization share a host of characteristics. The historical Jewish group in ancient Kaifeng lived in peace and harmony with the local Han and Muslim Chinese, gradually mingling with them. It is believed that, in the history of the Dispersion, there were few such cases where Jewish community came to be integrated with host nations in the absence of any coercive pressure. In modern times, Jews settled in Chinese cities like Hong Kong, Shanghai, Harbin, and Tianjin, leaving their imprints on the evolution of these places. Moreover, as a deed praised wide and far, Shanghai became the only metropolis in the world that kept its door open to the Jewish refugees during the Nazi Holocaust. The establishment of formal diplomatic relationship between China and Israel undoubtedly opened a new chapter in the history of Sino-Jewish friendship. The research on Jews in China, and particularly in Shanghai has consistently been a top priority on the CJSS agenda. What makes this volume interesting is that, on the basis of our regular studies of the Jewish communities in China, connections between them and those in other Asian countries have been observed in a comparative perspective, so that their different patterns of growth in the colorful Asian setting are highlighted.
It should be noted that the Jewish people, long cherishing a feeling of affinity to the traditional Chinese culture, have made great efforts in studying China, including contemporary Chinese issues. According to some statistics, over 50% of the noted China hands in the United States are Jewish scholars. In the meantime, Israel obviously distinguishes from all others in the Middle East in terms of its strength in Sinology and contemporary China Studies. Since the establishment of Sino-Israeli diplomatic relationship, numerous universities in Israel have set up their departments or institutions on East Asian studies or Sinology and China Studies, virtually producing a new China fad. In contrast, the Jewish-Israeli studies in China, though making headway recently, still lags behind the advanced world level. By launching this series of Jewish-Israeli research, we intend to change this to certain extent, and this present volume, the first in its series, is certainly to be followed by more. It is expected that, this Jewish-Israeli research series, based on solid studies and fine scholarship, will prove a worthy effort in constructing a Chinese framework of Jewish-Israeli research. As important, it is expected that this series will make some contribution, no matter how modest, to the promotion of the Sino-Jewish friendship as well as the Jewish-Israeli research in China.
Prof. Dr. PAN Guang
Dean, CJSS
December 10, 2006
