在華五十年

內容概要

司徒雷登自幼生長在中國杭州下城區(qū)的耶穌堂弄間，操一口純正的杭州話，
“是一個中國人更多于是一個美國人”。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，建造起美輪美奐的燕園，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?？谷掌陂g，司徒雷登被關押在日本人的監(jiān)牢內，戰(zhàn)后又出任駐華大使，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，并且產生過難以估量的影響?！甭勔欢嘣凇蹲詈笠淮窝葜v》中也說“司徒雷登是中國人民的朋友?！奔毤殞だ[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

作者：（美國）司徒雷登（John Leighton Stuart）  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.

書籍目錄

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

章節(jié)摘錄

版權頁：   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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《在華50年:司徒雷登回憶錄(英文版)》由中央編譯出版社出版。

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