《犹太·以色列研究论丛》编委会
Editorial Board of CJSS Jewish & Israeli Studies Series
名誉主任： 张仲礼 童世骏
Honorary Directors: ZHANG Zhongli, TONG Shijun
主 任： 潘 光
Director: PAN Guang
副 主 任： 余建华
Deputy Director: YU Jianhua
编委会成员（按姓氏笔画排列）：
丁爱博 丸山直起 毛瑞斯 王健 安文蒂 伯纳德·瓦瑟斯坦 肖宪 余建华 张倩红 沐涛 陈超南 周国建 所罗门·沃尔德 钟志清 俞宣孟 晏可佳 陶飞亚 徐以骅 高斯坦 徐新 梅西·梅耶 萨丽尼·萨克赛纳 傅有德 殷罡 虞卫东 谢艾伦 琼·罗兰 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
编辑部主任： 余建华
Director of Editorial Working Group: YU Jianhua
编辑部副主任: 汪舒明 盛文沁
Deputy Directors of Editorial Working Group: WANG Shuming, SHENG Wenqin
编辑部成员： 余建华 罗爱玲 汪舒明 王震 盛文沁 张健荣 李立凡 戴轶尘
刘锦前
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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本辑书名题写：王荣华, 上海社会科学院院长
The Chinese language title of this volume is the calligraphy of WANG Ronghua, President of SASS
本辑主编： 潘 光
Editor-in-chief of this volume: PAN Guang
本辑副主编： 余建华 汪舒明 盛文沁
Associate Editors of this volume: YU Jianhua, WANG Shuming, SHENG Wenqin
本辑编辑组： 沈国华 黄崇峻 王震 罗爱玲 戴轶尘 刘锦前
Members of Editorial Working Group of this volume:
SHEN Guohua, HUANG Chongjun, WANG Zhen, LUO Ailing,
DAI Yichen, LIU Jinqian
本辑英语翻译: 梅俊杰 王德华 周信
English Translators of this volume: MEI Junjie, WANG Dehua, ZHOU Xin
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目 录
Contents
序言一 ---------------------------------------------------------------------- 张仲礼
Preface One --------------------------------------------------------------- ZHANG Zhongli
序言二 ----------------------------------------------------------------------童世骏
Preface Two ---------------------------------------------------------------- TONG Shijun
前言和导论 -----------------------------------------------------------------------潘光
Introduction & Overview -----------------------------------------------------PAN Guang
I. 犹太人在亚洲：关于中国、印度、日本、菲律宾、新加坡犹太人的比较研究
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：印度和中国的巴格达犹太人之间的紧密联系-----------------梅西·梅耶
The Remnant Remains ：Jews in India Today--------------------------------------Joan ROLAND
历史的残续：今日印度犹太人----------------------------------------------------琼·罗兰
The Jews of Mumbai-----------------------------------------------------------Shalini SAKSENA
孟买的犹太人---------------------------------------------------------------萨丽尼·萨克赛纳
The Jews and Japan: Past and Present-------------------------------------Naoki MARUYAMA
犹太人和日本：从历史到现实--------------------------------------------------丸山直起
Comparative Zionisms: Singapore and Manila-----------------------Jonathan GOLDSTEIN
锡安主义比较研究：新加坡与马尼拉 ------------------------------------------高斯坦
1840年以来香港、上海犹商集团的发展和兴衰--------------------------------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
沙逊集团在上海的活动及在20世纪初上海发展中的作用---------------------张仲礼
哈尔滨犹太社团的兴衰------------------------------------------------------------------王健
The Rise and Decline of the Jewish Community in Harbin-------------------WANG Jian
改革开放以来的犹太人来华新高潮---------------------------------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
中国历史上的犹太人和穆斯林：比较研究 ---------------------------------------肖宪
Chinese Jews and Chinese Muslims: A Comparative Analysis -----------------XIAO Xian
The “Confucianisation” of the Kaifeng Jews: Jewish and Non-Jewish Historical Perspectives -------------------------------------------------------------------Salomon WALD
开封犹太人的“儒化”： 犹太和非犹太的历史视角-----------------所罗门·沃尔德
The Jewish Diaspora Community in Kaifeng China---------------------------------XU Xin
中国开封的犹太流散社团------------------------------------------------------------徐新
东亚为什么没有成为犹太人的主要居住地 ----------------------------- 邹占伟
East Asia：Why Not A Main Settlement for the Jews---------------------ZOU Zhanwei
II. 世界各国犹太人研究
II. The Jews around the World
20世纪后期以色列新移民研究 --------------------------------------------------罗爱玲
New Immigrants in Israel in the late 20th Century----------------------------LUO Ailing
浅谈西亚犹太人 ------------------------------------------------------------------ 张忆南
Jews in West Asia: A General Profile--------------------------------------ZHANG Yinan
浅析犹太人在澳洲的发展历程及其特征-----------------------------------------张榕
Jews in Australia and New Zealand: Their Past and Present ---------- ZHANG Rong
III. 犹太文化教育研究
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
传统与现代之间：犹太教改革及其对今日中国文化重构的借鉴意义-----傅有德
圣经时代犹太教育与先秦儒家教育思想之对比--------------------------------张倩红
Jewish Educational Thought in Classic Times and Pre-Qin Confucianist Educational Thought：A Comparative Study -------------------------------------------------ZHANG Qianhong
中犹传统家庭观念之比较研究-------------------------------------------------------周国建
Chinese and Jewish Family Traditions Compared ----------------------------ZHOU Guojian
IV. 反犹主义研究
IV. Studies of Anti-Semitism
试论冷战后的国际反犹主义------------------------------------------------------------王震
On International Anti-Semitism in the Post-Cold War Era-------------------- WANG Zhen
征稿启事
Call for Papers
后记
Acknowledgments
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序
中华民族和犹太民族都属有5000多年悠久历史的世界上最古老文明之列。两种文明有着许多相同、相似之处。两者都是刻苦耐劳、酷爱自由、富有优秀历史遗产的民族，对世界文明发展都有重大的贡献。
自1840年起，由于帝国主义的入侵，中国沦为半殖民地半封建社会。中华民族不断地表现出不甘屈服于内外压迫的抵抗精神和革命意志，1911年在孙中山领导下推翻了统治中国的几千年君主专制制度，到1949年在中国共产党和毛泽东领导下取得了新民主主义革命的彻底胜利，建立了中华人民共和国。建国后，尤其是1978年以来，在邓小平理论的指导下，取得了社会主义革命和建设的巨大成就。
犹太民族在公元前13世纪曾在巴勒斯坦居住，公元前11世纪建立以色列——犹大王国，创犹太教。公元1-2世纪罗马帝国统治时期，犹太民族绝大部分被赶出住地。在古代，犹太人沿着丝绸之路来到中国，在中国开封等地建立起繁荣的犹太社团，并最终逐渐与当地居民融合，这已成为中犹人民交流史中的佳话。中世纪在欧洲的犹太人多从事放贷和商业，进入19世纪后，部分人因从事金融和实业而致富。
中华民族和犹太民族在近代都曾遭遇到世界上罕见的厄运。第二次世界大战时犹太人遭纳粹大屠杀的人数达骇人听闻的约600多万之多。在此期间，上海成了全球唯一敞开大门接纳了近3万犹太难民的大城市。这是中犹交流史上的又一佳话。1937年日本侵略南京时则制造了骇人听闻的“南京大屠杀”，平民死亡人数高达30万之多。中国抗日战争时期，日军对中国抗日根据地进行“扫荡”时，还定下了“杀光、烧光、抢光”的三光政策。
以上仅是对中华民族和犹太民族两大文明的渊源、发展、交流和遭遇的非常扼要的描述，需要更深入挖掘资料、推出新视野、提出新观点之处，实在不胜枚举。可以说，潘光博士领导的上海犹太研究中心是“任重道远、大有可为”。
我本人在20世纪80年代初，作为上海社会科学院经济研究所副所长与陈曾年一起花了三年时间，查阅了上海收藏的“沙逊洋行”档案，写成了《沙逊集团在旧中国》一书，由北京的人民出版社于1985年出版。此书较全面地研讨了英籍犹太巨商在旧中国100多年的经营活动，因此我在上海也被认为是一位研究犹太人的学者，被潘光博士在1988年筹建“上海犹太研究中心”时邀请担任中心顾问。可以指出的是，我1988年时已担任上海社会科学院院长，我当然支持院里有这样一个中心，因为这也符合我当时的设想，上海社会科学院应该有些“人无我有、人有我优”的研究中心，而建立上海犹太研究中心，这正是“全国第一”、“人无我有”。
潘光博士的专业是世界史，他学贯古今中外，博学多才，治学严谨，精通外语，善于组织重要的学术活动。他现任上海社会科学院世界经济与政治研究院副院长、欧亚所所长、上海国际问题研究中心主任等职务，有一批优秀中青年学者与他合作。回忆起1993年我率领上海社会科学院国际问题研究代表团访美时，我就发现他在美国犹太人中交友广阔，涉及政治、学术、宗教、企业等各方人士。当然，潘光也多次访问过以色列，也认识不少亚洲地方的犹太各界人士。去年还首次成功组织了“犹太人在亚洲：比较研究”国际学术研讨会，会后大家提出了出版“以色列·犹太学研究论丛”的想法并将去年会议的成果作为论丛第一辑的主题。这是上海犹太研究中心的一件大事，也是所有从事和关心犹太研究的人所乐以见成的。谨祝论丛第一辑的顺利出版，祝中国犹太学研究与时俱进、进一步繁荣。
张仲礼
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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为了共同的理想
--为“犹太-以色列研究论丛”出版而写
以色列-犹太研究是上海社科院的一个非常有特色、有活力、有影响的学科。以论丛的形式积累成果、加强交往、扩大影响，标志着这个学科站到了一个新的高度。不仅对于上海社科院，不仅对于中国的以色列-犹太研究事业，而且对于更加深入地参与各大文明之间的对话，相信这套论丛都将发生重要影响。
像中华文明一样，犹太文明也属于德国哲学家卡尔·雅斯贝斯所说的“轴心文明”的行列。雅斯贝斯认为，在公元前600年左右，在中国、印度和包括犹太-以色列地区在内的“西方”同时出现了一些大宗教的创始人；尽管这些地区彼此之间并没有任何了解，但在这些地区人们不约而同地意识到作为一个整体的（大写的）存在，这一方面意味着人们意识到自己的局限性，另一方面也意味着人们为自己确立了一些至高的目标。用以色列当代著名社会学家S.N.艾森斯塔的话来说，“在轴心文明中，发展出了一种在平凡的世界和超凡的世界之间的尖锐分离。与此相伴的是强调存在着一种较高的、超越的、处在任何给定的此世实在或来世实在之外的道德秩序或形上秩序。”根据我的理解，雅斯贝斯和埃森斯塔所说的“轴心文明”的根本特点，实际上就是明确形成了理想和现实的范畴区分、明确做出了理想世界和现实世界的视域分化、明确提出了理想和现实之间的关系问题。
理想和现实的关系问题无论在两千多年以前的轴心时期，还是在我们目前的全球化和信息化时代，都是人类生活作为人类生活的头等大事。对于人类来说，理想是不可能完全实现的，但也是不可须臾离开的。康德把理念的“范导性”与范畴的“构成性”区分开来；比方说，对于科学知识来说，“因果性”、“实体性”等范畴具有构成性的意义，也就是说是人类知识不可缺少的内在成分，而“物自体”、“世界”等理念则是具有范导性的意义，引导人们不断突破现有知识的界限，不断使知识更具有系统性、完整性。借用西方哲学中的这个范畴区分，我们可以说：理想是范导性的，但对范导性的东西的预设，则对于我们的生活作为人类生活来说具有构成性的意义。马克思说“最蹩足的建筑师从一开始就比最灵巧的蜜蜂高明的地方，是他在用蜂蜡建筑蜂房前，已经在自己的头脑中把它建成了。”其实每个人都是自己生活的建筑师，哪怕他的水平再低，作为人来说他或多或少都对自己的生活有一个设想，或多或少都对未来目标有一个追求。用鲁迅的话来说，“人类总有一种理想，一种希望。虽然高下不同，必须有个意义。”用爱因斯坦的话来说，“每个人都有一定的理想，这种理想决定着他的努力和判断的方向。”
理想之为理想，当然是不同于现实的，有些理想似乎还离现实很远，但理想会通过对持有理想的人的思想的影响、进而对他的行动的影响，而在现实世界产生重要影响。一个典型例子是司马迁。《史记·孔子世家》篇末写道：“诗有之：‘高山仰止，景行行止。’虽不能至，然心乡往之。”司马迁虽然承认孔子对他来说是一个“不能至”的理想，但他并没有因为这个理想的“不能至”而放弃这个理想，相反，他仍然“心向往之”。这“心向往之”的对象远在一个理想世界，但“向往”之此“心”、此心之“向往”，却是实实在在地存在于、发生于我们这个经验世界中的。司马迁对这个“不能至”的理想的向往，并没有使他成为孔子，但这种向往使他成了司马迁，成了我们所知道的司马迁。一个超越的理想能起到如此实在的作用，我们就不能说它是一个虚幻的东西。事实上，雅斯贝斯所说的“轴心突破”对各个“轴心文明”的意义，“轴心文明”对于整个人类历史的意义，都与理想和现实之间的这种关系密切相关。
理想有各种类型、各个层次；在人与世界的终极关系这最高层面来说，理想世界和现实世界的关系也有不同类型。雅斯贝斯所强调的“超越性”在不同民族有不同形态。同样属于“轴心文明”，同样追求“超越的存在”，犹太文明和中华文明可分别被作为“外在超越”传统和“内在超越”传统的典型。“外在超越”的传统设定的上帝和天国是在此世之外、此生之后的，而“内在超越”传统设定的天命、天理则是在此世之中、此心之内的。与“外在超越”传统相比，“内在超越”传统在启蒙的时代、世俗化时代似乎有明显的优势，因为在这个传统中，不容易发生“上帝死了”的悲观和绝望；但这个传统在现代社会里也面临明显的挑战：在传统世界观瓦解的情况下，这种传统中的“内在性”更容易压倒“超越性”，物质欲望更容易完全取代精神追求。正因为这样，曾对中国文化传统的“内在超越”特点作出系统梳理并高度评价的汤一介先生，也认为必须在发扬内在超越传统以提升自我、超凡入圣的同时，发扬外在超越传统，以建立客观有效的政治法律制度。
当然，不同文明和文化传统的结合，并非易事。美国学者亨廷顿的“文明冲突论”所谈到的几大文明，基本上都属于广义的轴心文明；“九一一”以后的国际形势表明，在世界上的有些地区，甚至可以说在全世界范围之内，不同文明之间、甚至同一文明的不同分支之间，连彼此宽容、相安无事都还只是一种过于奢侈的理想。但正如前面所说，理想尽管不同于现实，有些理想尽管离现实很远，但理想还是能对现实产生重要影响的。不仅不同文明相互宽容的理想，而且不同文明相互尊重、相互对话、相互学习甚至相互融合的理想，只要没有一条逻辑规律和客观规律说明它是不可能实现的，就应该成为人们行动的指导，就可以在接受这种理想的人们那里变成现实的行动动力，直至变成现实的历史进程。
不同文明之间相互尊重、彼此学习，是全世界热爱和平、热爱真理的民族的共同理想，也是中国学者从事犹太-以色列文化研究的重要目标。中华民族和犹太民族，这两个最早提出理想和现实关系问题的民族，这两个以各自特有途径解决这个问题的民族，相信它们会通过这样的研究而更加接近不同文明间相互尊重、相互学习这个共同理想，会让这个共同理想在现实的国际生活和国内生活中发挥更重要的作用。
童世骏
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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前言和导论
1988年，我们在上海社会科学院建立了上海犹太历史研究中心，后改名为上海犹太研究中心，主要目的就是想构筑我们中国自己的犹太·以色列研究框架。近二十年来，中心发展迅速，涌现出一批青年学者，逐渐形成一个团结的研究集体和自己的研究特色，并推出了一系列有分量的著述。 同时，中心与国内外犹太· 以色列研究机构的合作交流获得长足发展，也产生了丰硕成果。 正是在这样的形势下，我们逐渐萌生了编撰出版我们自己的犹太· 以色列研究论丛的想法。 2005年8月， 我们中心在国内首次举办了“犹太人在亚洲：比较研究”国际学术研讨会，与会者均是在该领域成果卓著的一流专家，提交了一批高质量的学术论文。会议产生了巨大反响，国内外同行纷纷要求将会议成果编辑出版，我们也觉得这是会议组织者的应尽责任，于是决定将推出犹太· 以色列研究论丛的想法付诸实施，并将“犹太人在亚洲：比较研究”作为犹太· 以色列研究论丛第一辑的主题。
发端于五千多年前的犹太文明是世界上最古老的文明之一，也是世界上两个主体精神从古至今一脉相承的文明之一（另一个是汉儒文明）。不过，与汉儒文明乃至世界上大多数文明都不同的是：它是一个在近两千年里失去了故土和家园，没有固定的主体活动地域，因而流散并渗入世界各地域的文明。正因为此，在漫长的岁月里，犹太文明常常被视为“外来”的甚至“异端”的东西，以至受到客居地主体文明的强烈冲击乃至挤压。在这种艰难困苦的状况之中，犹太民族居然顽强地生存了下来，而且不仅能不断发展自身，还对人类社会的发展做出了巨大贡献。内中的原因十分复杂，但主要是因为犹太文明具有超乎寻常的内聚力和生命力，而这种力量来源于犹太文明的三大支柱：以犹太文化传统为主体的民族认同感，以犹太教为纽带的共同信仰和价值观，以家庭为基础、犹太会堂为核心的社团网络。这三大支柱，正是我们这些年进行犹太·以色列研究的重点。犹太人早在离散初期就经西亚和中亚辗转来到了南亚，后又经陆上丝绸之路和海上丝绸之路进入东亚和东南亚。本书所说的“亚洲”，主要就是指南亚、东亚和东南亚。犹太人在那里同样形成了具有坚强内聚力的社团，体现出世界各地流散犹太人的共同点。同时，在亚洲特殊的人文地理环境中，他们身上又出现了与其他地方犹太人不同的特殊性。本书的作者们均试图通过比较的方法来考察和研究南亚、东亚和东南亚犹太社团或群体的发展轨迹，具有重要的学术价值。
说犹太文明的主体一以贯之，并非说犹太文明与其它文明之间就是互相排斥、互不影响的。实际上，犹太文明从其一诞生便与其它文明互相碰撞、交融，五千年来包融、吸纳、筛选，改造了诸多外部文明的种种特征、乃至精华，同时
也对其它文明如基督教文明、伊斯兰文明、乃至现代美国文明都产生了重要影响。如犹太文明与希腊、罗马文明的接触，不但是犹太文明发展史的一件大事，也是人类文明史上的里程碑事件，因为正是这三大文明的互相碰撞和交融，使犹太文明发生了内在的深刻变化，也为后来西方基督教文明的兴起奠定了基础。犹太文明与阿拉伯伊斯兰文明在地中海区域，特别是伊比利亚半岛的交融和结合，产生了犹太文明发展史上的一大瑰宝——塞法迪文化。犹太文明与中东欧文明，特别是日耳曼文明和斯拉夫文明的接触和交融，又产生了犹太文明的一大分支——意第绪文化。同样，在亚洲，犹太文明与汉儒文明、印度文明、佛教文化、伊斯兰文明，乃至菲律宾的基督教文化也互相碰撞和交融，使亚洲的犹太社团具有丰富多彩的多元文化特征。本书中多篇论文对此进行了深入探讨，并提出了独到见解。
如同所有现存的古老文明一样，犹太文明也是一个不断与时俱进的体系。特别是自犹太启蒙改革运动以来，一代又一代的犹太志士仁人为推动犹太文明的革新和复兴顽强奋斗，使这一古老文明能在自身现代化进程中不断前进和升华，不但保持充沛的活力，而且还焕发出丰富的创造力。纳粹大屠杀没能摧毁犹太文明，反倒使其在大劫难中重新崛起；犹太文明在北美得天独厚的环境中经历了一个接触、沟通、碰撞、交汇的过程，形成了独具特色的美国犹太文化；犹太文明的发展主体回归故土，成为以色列模式取得成功的精神支柱；犹太民族和犹太文明继续对当代人类的经济文化科技发展做出杰出的贡献，许许多多犹太精英活跃在全球这个大舞台的各个角落。所有这一切都显示出这一古老文明的生命力是那么经久不衰。在亚洲，古老的犹太社团同样受到犹太改革启蒙运动和锡安主义运动的影响，经历了客居国改革维新运动和民族民主革命的冲击。亚洲犹太人在迅息万变的形势下极力适应外部环境的变化，努力跟上时代前进的步伐，其中的一些精英分子还直接参与了客居国的革命和改革运动， 为这些国家的发展和进步做出了贡献。本书中既有关于古代开封犹太人的论文，又有研究近代以来亚洲各国犹太人的文章，还有反映今日中国和印度犹太社团最新发展的论文，使读者能了解亚洲犹太社团演变发展的全过程。
中华民族和犹太民族同属世界上最古老的民族之列，源远流长的中华文明与犹太文明有着许多相同、相似之处。古代开封的犹太社团与当地的汉、回等民族和睦相处，逐渐融为一体。像这样在没有任何外界压力的情况下犹太社团在客居地被完全同化的情况，在犹太民族离散史上也是不多见的。近代以来犹太人又在香港、上海、哈尔滨、天津等地安居乐业，在这些城市的发展历程中留下了自己的影响和痕迹。纳粹大屠杀期间，上海成了全球唯一无条件接纳犹太难民的大城市，这段历史至今仍传为佳话。中以两国建交，又在中犹友谊的史册上揭开了新的一页。研究中国的犹太人、特别是上海的犹太人，始终是我们上海犹太研究中心的主要工作。本书的精彩之处，就在于研究中国犹太社团与亚洲其他国家犹太社团之间的联系，并对它们在亚洲这个大环境中的不同发展轨迹进行比较研究。
值得一提的是，犹太人对中国传统文化一直有一种亲近感，而且十分重视对当代中国的研究。有人作过统计，在美国知名的中国研究专家中，超过50% 是犹太裔学者。以色列的汉学和当代中国研究也实力雄厚，在中东首屈一指。中以建交后，以色列各大学纷纷建立东亚系、中文系及汉学研究机构，出现了新的中国研究热。相形之下，中国的犹太学研究近年来虽发展迅速，但与国际先进水平相比仍有较大差距。尽快改变这种状况，正是我们推出犹太·以色列研究论丛的目的。当然，本书只是第一本，以后还要出第二本、第三本、…。犹太·以色列研究论丛将本着扎扎实实搞研究，认认真真做学问的精神，为实现构筑中国自己的犹太·以色列研究理论体系而努力。我们希望，以本书为开端的犹太·以色列研究论丛能为促进中国犹太学研究的繁荣和推动中犹友谊的进一步发展做出一点贡献，哪怕是微薄的贡献。
潘光
2006年12月10日
于上海社会科学院
上海犹太研究中心
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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
