了得網文學_在華五十年：司徒雷登回憶錄（英文版）

編輯推薦

在20世紀的美國人中間，似乎沒有誰像司徒雷登這樣全面、深刻地卷入到中國近現代社會發展的進程中，他的回憶錄為我們提供了重溫這段歷史的另一個視角

司徒雷登傾盡心力打造燕京大學，延請鄧之誠、郭紹虞、容庚、錢穆、吳文藻、趙紫宸等一批一流學者，並一手促成了燕大與哈佛的合作，使燕園躋身於國內名校之列。細讀這部回憶錄，便可令我們想見當年燕園的情景。

內容簡介

司徒雷登自幼生長在中國杭州下城區的耶穌堂弄間，操一口純正的杭州話，
“是一個中國人更多於是一個美國人”。自1919年司徒雷登被任命為燕京大學校長，司徒雷登便為這座學校奔走馳驅，建造起美輪美奂的燕園，以重金延請鄧之誠、郭紹虞、容庚、錢穆、吳文藻等一批大學者來校任教。1927年，司徒雷登更一手促成燕大與哈佛合作，組成了著名的哈佛燕京學社。抗日期間，司徒雷登被關押在日本人的監牢內，戰後又出任駐華大使，可以說，他的一生有大半時問與中國的教育、時政難解難分。

歷史學家林孟熹曾評價說：
“整個20世紀大概沒有一個美國人像司徒雷登博士那樣，曾長期而全面地卷入到中國的政治、文化、教育各個領域，並且產生過難以估量的影響。”聞一多在《*後一次演講》中也說“司徒雷登是中國人民的朋友。”細細尋繹司徒雷登的這部沉埋已久的回憶錄，往昔如煙歲月便又重新歷歷在目了。

作者簡介

司徒雷登（John Leighton Stuart，1876 -962），wasthe first President of Yenching
University and later United States ambassador to China.Born in Hangzhou,
he started missionary workin China in 1905 and in 1909 president of
Yenching University, which was established bythe United States in
Beijing. 1946, he wasappointed U.S. ambassador to China. On August 2nd
1949, Leighton Stuart had to leave Chinaquietly. 46 years after his
death, Mr. Stuart'sashes were laid to rest at a cemetery near theeastern
city of Hangzhou.

A PREFATORY NOTE ON JOHN LEIGHTON STUAR
INTRODUCTION
FOREWORD
1 ANCESTRY AND EARLY YEARS
2 COLLEGE ANDTHEOLOGICAL SEMINARY
3 BACK TO CHINA
4 YENCHLNG UNIVERSITY--A DREAM THAT CAME TRUE
5 PERSONAL EXPERIENCES OF YENCHING DAYS
6 PERSONALITIES ON THE CHINESE SCENE
7 THE JAPANESE OCCUPATION AND AN ISLANDOF FREEDOM
8 INCARCERATION AND RELEASE
9 CALL TO DIPLOMACY
10 THE DREAM THAT DID NOT COME TRUE
11 MOUNTING PERPLEXITIES

A PREFATORY NOTE ON JOHN LEIGHTON STUAR

INTRODUCTION

FOREWORD

1 ANCESTRY AND EARLY YEARS

2 COLLEGE ANDTHEOLOGICAL SEMINARY

3 BACK TO CHINA

4 YENCHLNG UNIVERSITY--A DREAM THAT CAME TRUE

5 PERSONAL EXPERIENCES OF YENCHING DAYS

6 PERSONALITIES ON THE CHINESE SCENE

7 THE JAPANESE OCCUPATION AND AN ISLANDOF FREEDOM

8 INCARCERATION AND RELEASE

9 CALL TO DIPLOMACY

10 THE DREAM THAT DID NOT COME TRUE

11 MOUNTING PERPLEXITIES

12 BEHIND THE BAMBOO CURTAIN

13 TO WASHINGTON AND IN WASHINGTON

14 REFLECTIONS IN RETIREMENT

15 THE UNITED STATES AND CHINA: "WHAT POLICY NOW?".

APPENDIX

在線試讀

I also began to evaluate missionary methods. Acceptance for baptismwas
chiefly a matter of doctrinal beliefs in simplified form, attendanceon
Sunday services and the rigid keeping of that day, more thanin the moral
and social implications of the Gospel. Repudiation of ancestor-worship
seemed to be a needlessly harsh aggravation of thedifficulties for the
Chinese convert. Worship was chiefly preaching, withno sensuous appeal
through the pageantry of ritual, artistic adornmentand such, all of
which are instinctive among Chinese. In general thetendency was toward a
somewhat severe, repressive, formalizedconception of religion, which
was a natural fruition of accepted standardsin the parent Church. In
other missions, and latterly in most of them,there have been notable
changes in all these matters.

A far more serious problem, then at
its worst, was the abuse of thesecular power represented by the
governments supposedly behind themissionaries. Roman Catholics, through
the Concordat with the FrenchGovernment claimed official status for
their hierarchy and protectedtheir members in lawsuits and other
political issues. To join a Churchmeant political and economic security.
This statement is made withoutimpugning the motives of the Catholic
priests. Still less is there criticismof their piety and devotion for
which I have the greatest admiration. But itled to false reasons for
joining the Church and to constant legalinjusticesdue to the fear
Chinese officials had of complications with the Great Powers which were
too often made the pretext for additi.onal territorialor commercial
concessions. Chinese workers in Protestant missions were appealed to to
help relatives or neighbors in difficulties and alsohad the temptation
to supplement their meager salaries by assisting insuch negotiations.

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