明清中西间的交流与互动拓宽了中西文化各自的视域，促使中西在不同层面展开思想与知识的重构，泽及后世，影响深远。本文以“敬天”思潮为中心，对清初文人的思想重构及其与东传天主教之关系进行探析和总结。认为晚明天主教入华，吸引一批中国文人“学事天主”，并促使儒学发生以“敬天”为标杆的“宗教化”趋向。至清初，“敬天”思潮成为“儒学宗教化”的主流。许三礼、谢文洊、陆世仪、陈瑚等一批未入教的文人儒士以“敬天”为枢纽来尝试重构思想系统，给静坐、内敛、涵养为主的心性陶冶活动增添了一个“超越性他者”的“天”参与监督的维度，并透过“敬天”的仪式予以外在化、践履化，因而一定程度上具有了他律性品格。但是，他们心目中的“天”，涵义是模糊笼统的，与本质清晰、界分明确的西方“天主”大相径庭。同时，这种“天”即物而在、因物而显，绝非脱离物质、超绝存在的人格神。论文最后又以黄宗羲、孙奇逢等理学大儒的“上帝观”为例，对中西之间的上述差异作出补充论述。%The communication and interaction between China and the Western broadened their respective horizon and prompted China and the Western to start the remodeling of thought and knowledge at different levels, which is far-reaching and benefits later generation. Focusing on the ideological trend of reverence for god, this paper makes an in-depth analysis and summary of the relation between thoughts remodeling of literati and Catholic spread eastward to China in the early Qing Dynasty. This paper holds that, Catholic spread to China in the later Ming Dynasty attracted a number of Chinese literati to learn Catholic doctrine and promoted Confucianism make a religious change. At the beginning of Qing Dynasty, the ideological trend of reverence for god became a mainstream of Confucian religion. Some unconverted literati remodeled an ideology taking reverence for god as its center and brought the traditional theory of mind, which is meditative, introverted and conservative, the transcendent Other. However, in their mind, being different with the Western’s, the concept of God is ambiguous and interlaced. At the same time, they believed that, instead of being a personal God, God exists and is visible by substances. In the end, this paper makes a supplementary exposition of the above differences between China and the West taking Huang Zongxi’s concept of God.
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