向世陵教授在《儒家博爱论》中指出，博爱作为一个中国自产的词语，在用于翻译西方类似观念时，却反过来用西方的观念否定、束缚了自身的思想。该结论挖掘了历史上儒家博爱观所具有的普适性文化资源，却也掩盖了这个概念产生之初所呈现的历史纠缠、文化互化的史实。运用全球史和概念史的方法，考察作为概念的“博爱”一词在近代中国出现的时间脉络、代表性人物、主要内涵以及提出博爱概念的现实考量和问题意识，进而回溯博爱概念从日本迁移到中国的路径，挖掘明治维新时期博爱概念被使用的历史语境，可以发现博爱概念是中日两国在近代对西方现代文明挑战的回应，这种回应最先从日本开始，到了中国博爱概念的散播路径和资源来源逐渐产生了差异。今天，当我们在讨论“创造属于我们这个时代的新文化”议题时，拥抱跨文化性成为无法绕开的核心。

博爱, 和译汉语, 梁启超, 全球史, 概念史, 鞍型期

In his book“The Confucian Theory of Bo Ai”, Professor Xiang Shiling points out that while “Bo Ai” originated as a Chinese term, when used to translate similar Western concepts, it paradoxically ended up being constrained and overshadowed by those Western ideas. This conclusion highlights the universal cultural resources embedded in historical Confucian concepts of love, yet it overlooks the historical entanglements and cultural interactions that accompanied the term’s emergence. By employing methodologies from global history and conceptual history, it examines the emergence of the term “Bo Ai” as a concept in modern China, including its timeline, key figures, main connotations, as well as the practical considerations and problem consciousness that influenced its adoption. Furthermore, it traces the path of the term “Bo Ai” from Japan to China, exploring the historical context in which the concept was used during the Meiji Restoration in Japan. It reveals that the concept of Bo Ai emerged as a response from both China and Japan to the challenges posed by Western modern civilization, with Japan being the first to initiate this response. However, as the concept spread to China, its dissemination path and resource origins gradually diverged from its Japanese counterparts. Today, when we discussing the creation of a new culture for our era, embracing cross-culturality has become an unavoidable core issue.

Bo Ai, Sinicized Japanese Translation, Liang Qichao, global history, concept, moment of globalization