丁韪良（William Alexander Parsons Martin, 1827—1916）是19世纪中叶美国最早来华的新教长老会传教士之一，是在华生活了近60年的、从事大量中西文化交流的著名学者。他在中国经历了晚清及民国初年两个历史时代，亲身参与了中国及中美交往中的一些历史事件，结交了当时中国政坛上众多的高官显宦，写作、翻译、出版了大量中英文著作、文章，是同时代来华外国人士中的重要人物，在中国近代史上占有非常重要的地位。由于角度不同、文化差异及其它因素，中国大陆学术界对他的评价，与美国及中国台湾地区学术界相较，存在较大分歧；对某些史实的叙述也存在错讹；关于丁韪良若干重要问题的研究，也尚付阙如。笔者即是在此条件下，为了全面地、实事求是地研究评价丁韪良在中国近代化与中西文化交流方面的地位与作用，考证史实错讹，推进对他的研究而选定这一研究课题，并开始进行研究写作的。本文主要论述和探讨丁韪良在中国近代的历史条件下，在中国近代化与中西文化交流中所从事的各种活动，包括社会、教育、宗教活动及著述。本文所称的文化，主要指人类所创造的精神文化，包括宗教文化，教育文化，法律文化，科学文化，政治文化，以及体现文化的具体载体，包括报刊书籍等人类文化传播的媒介。本文认为，丁韪良在华的近60年，其所从事的事业，很大程度上是中西文化交流，既包括将西方的强势文化介绍到中国，也包括将中国的传统文化介绍到西方。在由独立的封建社会逐步沦为半殖民地半封建社会的近代历史时期，中国近代化的任务，就是要学习西方先进的物质文化和精神文化，摆脱中国落后的局面，赶上西方国家，使中国成为独立富强的国家。在这个过程中，作为一位外国人，丁韪良在中西文化交流中对中国近代化的贡献，一是将西方近代国际法较早、较系统地译介到中国，奠定了中国近代国际法及国际法学的基础，培养了晚清最早的外交人才，促进了晚清外交的近代化；二是长期出任京师同文馆总教习，介绍了西方的教育体系和制度，并尽力加以推行，促进了晚清教育的近代化，为后来中国教育制度的改革创造了条件；三是向落后的中国介绍了西方先进的自然科学知识，以及经济学、心理学等新知识。他的上述活动，对当时中国知识界了解世界、掌握新知，具有重要的启迪作用。同时，在中西文化交流中，丁韪良还从事了两方面的活动。一是向中国介绍了基督教文化，并从事较长时间的传教工作；二是将中国文化介绍给西方世界，包括中国历史、哲学、宗教、文学、诗歌、古代法律、科举制度、四大发明，以及中国人的民族性等，开始了对中国文化的早期研究与探讨，成为美国最早的汉学家之一。本文即围绕上述问题展开论述。至于对丁韪良的评价，本文不认为他始终是一位传教士，实际上他的社会身份及具体活动，早已超出传教士的范围。他一身而二任，兼具传教士与文化使者（或称为学者）的双重特性。他在上述诸方面对中国近代化及中西文化交流的贡献，是他在华活动的主要方面，应当得到肯定。当然，本文不是丁韪良的传记，不可能全面叙述、分析和评价丁韪良在华所从事的所有活动。限于篇幅，有些问题未能进行深入论述和探讨，如他参与第二次鸦片战争时中美双方的谈判，在义和团时期的一些言论、活动等。本文并不否认丁韪良具有对华的侵略意识和侵略活动，但笔者认为，这不是他在华近60年活动的主要方面。

William Alexander Parsons Martin (1827-1916）was one of the first American Presbyterian missionaries who came to China in the middle of the 19th century, and lived in China for about 60 years. He was a well-known scholar fully engaged in Chinese and western cultural exchanges. He experienced two historical eras: the late Qing and the Republic of China, and personally participated in some Chinese historical events and Sino-American contacts, and got acquainted with many higher officials in the Chinese government. He also wrote, translated and published a great number of articles and books in both Chinese and English. As one of the most important foreigners during his time in China, he occupied a significant position in the modern Chinese history. However, due to different perspectives, cultural differences and other factors, mainland Chinese scholars’ evaluation on Martin differs from those of scholars in Taiwan and the United States, and even some descriptions of historical facts diverge, so do other issues toward Martin’s important research. The purpose of this dissertation is to fully and objectively evaluate Martin’s position in and impact on the Chinese modernization and cultural exchanges between China and the West, re-examine some historical facts, and encourage further research on Martin. This dissertation mainly discusses Martin’s activities in the Chinese modernization and Chinese western cultural exchanges in the modern Chinese history, including social, educational and religious activities and his works. Culture here refers to spiritual culture created by human beings such as religion, education, law, science and politics, as well as carriers of culture, including newspapers, journals and books and other media.This dissertation argues that during Martin’s 60 year’s stay in China, his major engagements focused on Chinese western cultural exchange such as introducing the western culture to China, and Chinese traditional culture to the West. At the time of China’s transition from the independent feudalist society to semi colonial and semi feudalist society, the main task of the Chinese modernization was to learn from advanced western material and spiritual culture, in order to get rid of China’s backward situations, and catch up with the West, and become an independent strong nation. During this process, as a foreigner Martin contributed greatly to the China’s modernization. First, he systematically introduced international laws of western countries, and laid the foundation for developing modern China’s international laws, and educated the first diplomats of the late Qing, and helped to bring about the late Qing’s modern diplomacy. Second, as a the General Instructor of Beijing Tong Wen Guan (School for Western Languages) for a long time, Martin introduced western educational systems, implemented some in China, stimulated the late Qing’s modern education, and offered ways for the Chinese educational reform. Third, Martin’s introduction of western natural sciences to China, including economics, psychology and other new knowledge, helped Chinese intellectuals to understand the world, and master new knowledge. During the process of Chinese and western cultural exchanges, Martin was engaged in two types of activities. First, as a missionary he brought Christian culture to China, and preached in China for a long time. Second, he introduced Chinese culture to the western world, including Chinese history, philosophy, religion, literature, poetry, ancient laws, examination system, four discoveries, as well as national characteristics of the Chinese people, and conducted research on Chinese culture, and became one of the first American sinologists. This dissertation focuses on the above issues. As for the evaluation on Martin, the author does not regard Martin only as a missionary, but actually his activities and social status surpassed the missionary scope. He had two roles, being a missionary as well as a cultural agent. He contributed significantly to the Chinese modernization and Chinese and western cultural exchanges, and his major activities in China should be positively evaluated. This dissertation is not a biography of Martin, could not discuss, analyze or evaluate all activities that Martin conducted in China. Due to the limitation of the dissertation, some issues could not be covered, or fully discussed, such as his participation in the Sino-American negotiations during the second Opium War and the Boxer Movement. The author does not deny that Martin had invasive attempts and activities, but these were not his major activities in China.