19世纪的中西文化教育交流是包括中学西传和西学东渐在内的一种双向文化交流活动。晚清来华苏格兰新教传教士理雅各（James Legge，1818-1897年）在中国传教、办学、办刊的同时，又通过系统英译多卷本《中国经典》和担任牛津大学首任汉学教授（1877-1897年），成为近代中西文化教育交流史上的巨擘，尤其是在以儒学为核心的中国文化教育经典西传的历程中树起了一座空前绝后的历史丰碑。作为一个以传播西方基督教为使命的传教士，理雅各何以执着地进行中国文化教育西传活动？因此，通过理雅各的译书、撰著、书信、讲课笔记等第一手史料，把他的中国文化教育西传事功及其深层次原因作为一个整体进行探寻，是一件非常必要且有意义的学术研究。 本文采用的研究史料出自牛津大学博德利图书馆（Bodleian Library）的理雅各的亲笔稿件，通过深入研究理雅各儒学翻译和研究作品，以历史研究法、文本分析法和个案研究法，对理雅各的中国儒学经典翻译作品、研究著作、汉学讲座手稿进行具体研究，将其置于近代中国文化教育交流的大背景之中，分析理雅各的儒学观，尝试剖析理雅各的儒家教育观，归纳出理雅各对儒家经典的观点看法。这些观点正是也以他为媒介，走出中国，为西方世界所了解。 理雅各于1861年出版《中国经典》第一版第一卷，包含《论语》、《大学》和《中庸》和《中国经典》第二卷《孟子》；于1893年出版《中国经典》最后一版第一卷，包含《论语》、《大学》、《中庸》，并完成了《中国经典》的翻译；于1895年完成对《中国经典》的修订。由于《中国经典》是中国古代教育的基本教材，是科举考试的基本内容。这使得理雅各清楚地意识到，若西方人了解了“四书五经”，即使远在大洋彼岸，亦可学习到东方的基本教义和思想观念，所以理雅各选择翻译《中国经典》。牛津大学之所以开设“汉学教授”一席，是因为受欧洲汉学研究的风潮影响，使西方学子产生了解东方文化的迫切需求，以推动英国与中国在政治、宗教和商业上的关系。同时，理雅各的翻译著作与他和王韬到访牛津大学的演讲，使他声誉远扬。1876年，理雅各受邀于牛津大学比较语言学家、东方学家穆勒，就任牛津大学首位汉学教授。他围绕自己的汉学研究成果开设课程、讲座，包括中国古经导读、中国传统文化导读、中国语言学习等。纵观理雅各翻译的儒家经典、撰写的中国文化教育论著以及在牛津大学开展的汉学教育活动，他表达了对中国儒家教育中“孝”的不认同。受自身基督信仰的影响，他批判中国祭祖的风俗，认为人应该信仰上帝，对世间的人都要有博爱之心（love），而不是产生“等差之爱”。此外，他指出中国封建社会中女子地位低下，批判了女子“三从四德”、“七出之条”和“缠足”等不良的社会现象、观念、思想和行为。然而，理雅各在比较孔孟思想后，也表达了对儒家教义的欣赏与热爱。理雅各欣赏孔子提出的“仁”，因其包含了人应具备的各种优良德行，例如，爱、恕、忠、乐、勇、信、敬、礼等，但他更青睐于孟子思想所倡导的民主。 理雅各作为第一位系统地把“四书五经”翻译成英文的汉学家，他把博大精深的儒学传入了西方。同时，理雅各的著作帮助往后来华传教士更快地了解中国文化，削弱文化冲击，其儒学翻译、汉学教育等活动也推动了东学西渐。理雅各在学术上的超高造诣、精准的翻译手法，通过大量的脚注不断重译经典，使得后人得以阅读到贴近原著的译作。此外，理雅各从事的汉学教育，也大大推进了儒学西传，使得西方学子了解中国文化，为其后推进国际关系等作出了贡献。因此，理雅各在中西文化教育交流史上所作出的成就是不可度量的。理雅各一生致力于推进中西文化教育的交流，为后代学者的研究积累了参考资料，他的著作实为中西文化教育交流留下来宝贵的财富。

In the 19th century, Sino-Western cultural exchange involved both transmission of Chinese studies to Western Countries and transmission of Western studies to China, a bidirectional cultural exchange activity. James Legge (1818-1897), a Scottish missionary and sinologist, not only preached the gospel, educated the Chinese, published a newspaper, but also translated a monumental series of The Chinese Classics (especially classics of Confucianism) and became the first professor of Chinese Language and Literature at the University of Oxford from 1876 to 1897. James Legge was one of the prominent sinologists and rocked the Western cradle with his hand of transmission of The Chinese Classics. Based on Legge’s primary sources, such as book translations, personal writings and lecture notes, the researcher further explored the question why James Legge, as a gospel-preacher, was so obsessed with transmission of the Chinese culture and education in this study. The study adopted three research methods: historical research, content analysis and case studies. Therefore, the researcher went to Bodleian Library at Oxford and took pictures of Legge’s personal writings as primary sources. Furthermore, the researcher examined Legge’s own translations. With interweaving these primary sources, the study tried to puzzle over Legge’s own opinions of Confucianism. James Legge translated The Chinese Classics since 1861. The last version of The Chinese Classics was published in 1893. Legge last edited it in 1895 before his passing away in 1897. The Chinese Classics was textbooks for imperial examination at that time in China. Legge had known that the Western people were able to acquire Oriental fundamentalism and ways of thinking if they understand The Four Books and The Five Classics. Thus, he chose to translate The Chinese Classics. On the other hand, partly because of the growing Chinese learning tendency in Europe and partly because of enhancing the relation between China and England in politics, religions, and business, the University of Oxford saw the need of the Chinese language and literature. In addition, Legge’s translations and his scholar visiting with Wang Tao in Oxford made him eminent. In 1876, Professor Max Müller at Oxford invited Legge to participate in the realm of academia. James Legge became the first professor in the Chinese language and literature. His research realm mainly focused on comparative religion, contrastive linguistics, and comparative mythology. With Legge’s aforementioned research interests, he also developed courses and symposiums related to The Chinese Classics, the introduction of Chinese traditional culture, and Chinese language learning, and so on. In his books, research, and classes, Legge criticized filial piety in China because he deeply believed that people were supposed to believe in God and pray to God, not their ancestors. As a Christian, Legge’s religious belief was profoundly rooted in his mind. Moreover, Legge also disapproved the social status of women in China. He belittled sets of moral principles for women, such as the three rules of obedience and four rules of virtue, the seven reasons of abandoning a wife, and foot binding. Not only giving critiques, Legge also applauded some positive characteristics of Confucianism. He gave more credits to Mencius than Confucius because Mencius advocated democracy, which echoed to the Western education. Furthermore, Legge highly appreciated the benevolence mentioned by Confucius because benevolence comprised assorted excellent virtues, such as love, forgiveness, royalty, music, bravery, trust, respect, courtesy, etc. James Legge, who systematically translated The Four Books and The Five Classics, was the first Chinese professor in the University of Oxford. Legge transmitted The Chinese Classics to the West, and many students benefited from his translations. Not only did he meticulously craft the translations, but also inserted numerous footnotes to enlighten Westerners. In addition, Legge’s lecturing in Oxford directly influenced students to perceive Chinese culture and contributed in cross-cultural communication. Hence, James Legge’s research and teaching left us with abundant references and his contribution has remained timeless.