“Triết học” bắt đầu xuất hiện trong hệ thống học thuật Việt Nam từ khi nào?

Key Concepts

• Triết học (Philosophy): A term that did not exist in Vietnam before 1917, originating from Japan.
• Tetig cư (哲学): The Japanese word for philosophy, composed of "chiết" (to break apart, analyze) and "khẩu" (to speak).
• Minh Trị (Meiji Restoration): A period in Japanese history (1868-1912) where Japan faced Western influence and sought to modernize.
• Tân Thư (New Books): Publications that introduced Western ideas to East Asia.
• Hán tự (Chinese Characters): Characters used in both Japanese and Chinese, facilitating the transmission of ideas.
• Quốc ngữ (Vietnamese Latin Alphabet): The modern Vietnamese writing system.

Origin and Transmission of the Term "Triết học"

The term "triết học" (philosophy) was not present in Vietnam before 1917. Its origin can be traced back to Japan, where it was known as "tetig cư" (哲学). The Japanese word is composed of two characters: "chiết" (哲), meaning "to break apart" or "to analyze," and "khẩu" (口), signifying "to speak" or "utterance." This etymology suggests a process of analytical discourse.

Japan's Encounter with Western Thought during the Minh Trị Era

During the Minh Trị period, Japan, like other Asian nations, faced significant pressure and influence from the West. This was not solely a matter of material civilization but also the penetration of Western knowledge and intellectual traditions. The Japanese recognized a substantial disparity in development and actively sought to understand the underlying causes of Western progress. This led them to investigate the foundations of Western civilization.

The Japanese Strategy of Translation and Adaptation

To bridge this knowledge gap, the Japanese embarked on a comprehensive effort to learn Western languages, including English, French, and German. Their goal was to gain the most effective access to Western civilization. A crucial part of this endeavor was the translation of Western philosophical and intellectual works. Prominent thinkers like Kant, Montesquieu, and Rousseau were translated into Japanese.

Transmission to China and Vietnam

Once Japan had compiled a substantial body of translated Western thought, neighboring countries, particularly China, quickly adopted these translated works. The presence of Hán tự (Chinese characters) in the Japanese language was instrumental in this transmission. Chinese scholars could readily understand the Japanese translations because of the shared script. They then adapted these translations into the Chinese language, modifying Japanese grammatical structures and suffixes to fit the Chinese grammatical framework, resulting in near-perfect translations.

Vietnam inherited Western thought through this indirect route. Vietnamese intellectuals of the time, such as Phan Chu Trinh and Phan Boi Chau, engaged with Western ideas. While some, like Phan Chu Trinh, learned French and read in French, and others learned Quốc ngữ (the Vietnamese Latin alphabet), the primary conduit for accessing Western philosophy for many was through Chinese translations. These Chinese translations of Western thought, often referred to as "Tân Thư" (New Books), served as the bridge for Vietnamese intellectuals to engage with new philosophical concepts.

Conclusion

The introduction of the term "triết học" and the broader engagement with Western philosophical ideas in Vietnam before 1917 was a complex process of cultural and intellectual transmission. It highlights the strategic role of Japan in translating and adapting Western knowledge, which was then disseminated to China and subsequently to Vietnam, primarily through translated texts. This indirect pathway underscores the interconnectedness of East Asian intellectual history in the face of Western expansion.