【摘要】：本文以上海徐家匯教堂區(qū)為研究對(duì)象。1608年，徐光啟將天主教引入上海，隨后天主教在上海的傳播逐漸興盛。1641年，徐光啟死后安葬在徐家匯土山灣北，徐氏后裔在此結(jié)廬守墓，繁衍生息，，初名“徐家?guī)臁�，后漸成聚落。因?yàn)檎丶武骸⒗頾涇兩條河流在此匯合，所以稱為徐家匯。近代以前，徐家匯為滬西荒僻之地。鴉片戰(zhàn)爭后，重返上海的耶穌會(huì)士選擇具有天主教傳統(tǒng)的徐家匯建造耶穌會(huì)院。晚清起，徐家匯陸續(xù)興建天主教堂、修道院、神學(xué)院、土山灣孤兒院、天文臺(tái)、博物館、徐匯公學(xué)等宗教文化事業(yè)，一批專事以文傳道、以學(xué)證道的耶穌會(huì)士在徐家匯傳播西方宗教文化的同時(shí)，也向西方介紹中國文化，徐家匯教堂區(qū)成了西方文化輸入的窗口。但是新耶穌會(huì)實(shí)施的江南科學(xué)計(jì)劃偏離了中國文化，帶有濃厚的法國殖民色彩，徐家匯一些天主教文化事業(yè)難以融入中國社會(huì)。 徐家匯地處上海市區(qū)西南門戶，為陸上交通要道，連接漕河涇、七寶、莘莊、北橋、閔行等中心集鎮(zhèn)和松江縣城，地理位置非常重要。太平天國期間，為避戰(zhàn)火，江南的大批天主教徒涌入徐家匯，徐家匯遂成集鎮(zhèn)。1914年法租界第3次擴(kuò)張，把徐家匯和上海市區(qū)連接起來，天主教上海教區(qū)中樞逐漸轉(zhuǎn)移到徐家匯，形成了徐家匯天主教中心。在不平等條約和法國租界當(dāng)局的庇護(hù)下，解放前，徐家匯天主教會(huì)取得了東起天鑰橋路、西至文定路、南起斜土路、北迄徐鎮(zhèn)路的地區(qū)，歷史上被稱為徐家匯教堂區(qū)。天主教的興盛對(duì)徐家匯境內(nèi)教育、文化的進(jìn)步，產(chǎn)生了較大的影響。簡而言之，近代徐家匯是中西文化薈萃之地，是近代上海最有文化氣息的社區(qū)。 本文共分三章，第一章介紹上海徐家匯教堂區(qū)的地理沿革以及社會(huì)變遷。第二章是本文的重點(diǎn)，通過文化、教育、科學(xué)、社會(huì)福利方面探討新耶穌會(huì)和徐家匯文化事業(yè)的關(guān)系。第三章展現(xiàn)徐家匯教堂區(qū)上�！袄^(qū)”特征，并分析中西文化沖突與融合的原因。結(jié)論部分從城區(qū)史的角度出發(fā)，探討天主教對(duì)徐家匯地區(qū)科學(xué)文化事業(yè)的貢獻(xiàn)，并從徐光啟的開風(fēng)氣之先探討徐家匯文明形成和近代上海教育文化繁榮的原因。本文從城區(qū)史的角度出發(fā)，在力圖展現(xiàn)徐家匯教堂區(qū)發(fā)展軌跡的同時(shí)，呼吁保護(hù)當(dāng)今徐家匯城區(qū)的文化多樣性，守住城市文化命脈。
[Abstract]:In 1608, Xu Guangqi introduced Catholicism into Shanghai, and the spread of Catholicism in Shanghai gradually flourished. In 1641, Xu Guangqi was buried in the north of Tushan Bay, Xujiahui, after his death. Xu's descendants in this Lu guarding the tomb, reproduction, the first name, "Xujiaku", gradually become settlements. Because of Zhaojiabang, Li's two rivers converge here, so it is called Xujiahui. Before modern times, Xu Jiahui was a deserted land in the west of Shanghai. After the Opium War, the Jesuits who returned to Shanghai chose the Catholic tradition of Xujiahui to build the Jesuit House. Since the late Qing Dynasty, Xu Jiahui has built Catholic churches, monasteries, seminaries, Tushanwan orphanages, observatories, museums, Xu Hui public schools and other religious and cultural undertakings. The Jesuits who studied preaching in Xujiahui also introduced Chinese culture to the west while spreading western religious culture. Xujiahui church district became the window of western culture input. However, the new Jesuit's scientific plan of Jiangnan deviated from the Chinese culture and had a strong French colonial color, which made it difficult for Xu Jiahui to integrate some Catholic cultural undertakings into Chinese society. Xujiahui is located in the southwestern gateway of Shanghai urban area. It is an important land transportation route, connecting Caohejing, Qibao, Xinzhuang, Beiqiao, Minhang and Songjiang County. The geographical location is very important. During the Taiping Heavenly Kingdom, in order to avoid the war, a large number of Catholics from the south of the Yangtze River poured into Xujiahui, which became a market town. In 1914, the French concession was expanded for the third time, connecting Xu Jiahui with Shanghai's urban areas. Shanghai Catholic parish center gradually transferred to Xujiahui, forming Xujiahui Catholic Center. Under the protection of unequal treaties and French concession authorities, before liberation, the Xujiahui Catholic Church obtained the area from Tianyaoqiao Road to Wending Road in the east, to Wending Road in the west, to inclined soil Road in the south, and to Xuzhen Road in the north, which was historically known as Xujiahui Church District. The prosperity of Catholicism had a great influence on the progress of education and culture in Xujiahui. In short, modern Xujiahui is the most cultural community in modern Shanghai. This paper is divided into three chapters. The first chapter introduces the geographical evolution and social changes of Xujiahui church district in Shanghai. The second chapter is the focus of this paper, through culture, education, science, social welfare to explore the new Jesuits and Xujiahui cultural undertakings. The third chapter presents the characteristics of Shanghai Latin District in Xujiahui Chapel District, and analyzes the causes of cultural conflict and integration between China and the West. Conclusion from the perspective of urban history, the contribution of Catholicism to the scientific and cultural cause of Xujiahui area is discussed, and the reasons for the formation of Xujiahui civilization and the prosperity of modern Shanghai education culture are discussed. From the perspective of urban history, this paper tries to show the development track of Xujiahui church district, and at the same time, calls for the protection of the cultural diversity of Xujiahui city and the preservation of the city's cultural lifeline.
【學(xué)位授予單位】：上海師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2006
【分類號(hào)】：K295.1

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前2條

1 程佳偉;上海基督教傳教時(shí)空演進(jìn)初探（1608-1912年）[D];復(fù)旦大學(xué);2010年

2 王希茹;論民國時(shí)期中國畫改革[D];浙江師范大學(xué);2012年

本文編號(hào)：2323851