辜鸿铭斥袁世凯“寡廉鲜耻无气义乃尔耳”

【新华博客原文】

辜鸿铭怒骂袁世凯“寡廉鲜耻无气义乃尔耳”

2016-01-27 17:48   jixuie

李克勤（jixuie）题记：清末民初怪才辜鸿铭有着中国文人嬉笑怒骂和西洋人直截了当的性格特点。他很少迂腐，却又傲骨。

慈禧太后过生日，达官显贵都要搭台唱戏庆祝。辜鸿铭就敢损她。

1902年张之洞在慈禧生日那天举行了一个庆祝活动，新式铜管乐队齐奏新编的“爱国歌”助兴。作为张之洞幕僚的辜鸿铭当时感叹：“满街都唱爱国歌，未闻有唱爱民歌者。于是当场做歌道：“天子万年，百姓花钱；万寿无疆，百姓遭殃。”满座面如土色，他却言笑自若。

袁世凯出身行伍，喜欢强调自己没学问但是善于实干。他曾经向德国公使吹嘘说：“张中堂（张之洞，是探花出身）是讲学问的，我是讲办事的。”

袁世凯的幕僚将这件事情得意地告诉辜鸿铭。辜鸿铭不假思索地回答：“老妈子倒马桶，固用不着学问；除倒马桶外，我不知天下有何事是无学问的人可以办得好。”

1911年冬天，袁世凯曾经让唐绍仪（清尚书、民国总理）和张謇（清状元、实业家）设酒，希望辜鸿铭支持袁党。

辜鸿铭当场翻脸，称二人为“土芥尚书”和“犬马状元”。

袁世凯称帝之后，辜鸿铭怒骂：“袁世凯之行为，尚不如盗跖贼徒，其寡廉鲜耻无气义乃尔耳。”后来又直接称呼袁世凯“贱种”。

袁世凯很生气，但是辜鸿铭名声太大，不敢迫害，只能收买，老辜又不肯接受。

袁世凯一死，辜鸿铭在家中大宴宾客，庆祝袁氏归天。冯国璋、张作霖都曾希望把辜鸿铭拉拢过来，“狗肉将军”张宗昌也以山东大学校长委任，他都没有答应。

辜鸿铭这个人，很有些个性，值得分析研究。

辜鸿铭著《中国人的精神》 

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序言（1） 

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　　【本书的目的，是去尝试解释中国文明的精神并揭示其价值。在我看来，如今要想评估一个文明的价值，我们最应关注的问题不是其所建造的或能建造的城市是如何宏伟，建筑是如何华丽，道路是如何通达；不是其所制造或能制造的家具是如何典雅舒适，仪器、工具或者设备是如何巧妙实用；甚至也与其创造的制度、艺术和科学无关：为了评估一个文明的价值，我们应该探求的问题是人性类型，也即这种文明产生了什么类型的男人和女人。事实上，男人和女人——人的类型——是文明的产物，正是它揭示了文明的本质和个性，可以说，揭示了文明的灵魂。如果文明造就的男人和女人揭示了文明的本质、个性和灵魂，那么，男人和女人使用的语言则揭示了男人和女人的本质、个性和灵魂。有句关于文学创作的法国谚语如此说到：“风格即其人”。因此，我把三件事：真正的中国人，中国妇女，中国语言——作为本书前三章的标题，以此来解释中国文明的精神并揭示其价值。 

　　作为对这些论题的补充，我将另用两章来揭示在这个问题上被视为权威的一些外国人，他们是如何以及为何不能理解真正的中国人和中国语言的。著有《中国人的性格》一书的阿瑟·史密斯 （１ ），在我看来他就不理解真正的中国人，因为，作为一个美国人——他无法深刻地理解真正的中国人。翟理士博士 （２ ），他被认为是真正的汉学家，在我看来也并不真正理解中国语言，因为，作为一个英国人，他不够博大——他缺乏哲学的远见以及因之而生的博大，我原本想把我写的对于濮兰德和白克豪斯著名的关于前清皇太后的著作的评论文章收入本书，遗憾的是没有找到该文章的复件，此文大概四年前发表在上海的《国家评论》上。在那篇文章中，我认为，像濮兰德和白克豪斯那样的人（３ ），他们没有也不能理解真正的中国妇女——中国文明所造就的最高贵的女人，即清朝皇太后，因为濮兰德和白克豪斯这样的人不够淳朴——思想不够率真，过于精明计较，像现代人那样，拥有的是扭曲了的理智 （４ ）。实际上，为了理解真正的中国人和中国文明，你必须具备精深、博大和淳朴的特性。因为中国人的性格和中国文明的三个特征就是：精深、博大和淳朴。 

　　毋庸讳言，美国人难于理解真正的中国人和中国文明，因为一般说来，美国人博大、淳朴，但不精深。英国人无法理解真正的中国人和中国文明，因为一般来说，英国人精深、淳朴，但不博大。德国人也不能理解真正的中国人和中国文明，因为一般来说，德国人，特别是受过教育的德国人，精深、博大，但不淳朴。法国人——正是法国人，在我看来，能够理解并且已经最好地理解了真正的中国人和中国文明（欧洲语言书写的关于中国文明的精神的最好著作是Ｇ． Ｅ． 西蒙的《中国城》），他曾是法国的驻华领事。剑桥的洛斯·狄金森教授，亲口对我说，正是本书激发他写了著名的《某个中国人的来信》。没错，法国人没有德国人天性的精深，没有美国人心灵的博大，没有英国人心灵的淳朴——但是法国人，一般来说，拥有一种远胜于以上提到的各国人的思想品质——这种思想品质，比别的任何东西更有助于理解真正的中国人和中国文明；这种思想品质就是优雅。因为，除了前面提到的真正的中国人和中国文明的三个特征，我还要加上另外一个，也是主要的特征，即优雅；在很大程度上说，除了古希腊及其文明以外，很难在别的地方再找到这种优雅。 

　　由此可以看出，如果学习中国文明，美国人将变得精深；英国人将变得博大；德国人将变得淳朴；所有的人，美国人、英国人和德国人，按我的愚见，通过学习中国文明，学习中国的著作和文学，一般都将获得一种心灵品质，即优雅。最后，法国人通过学习中国文明，将得到所有——精深、博大和淳朴，以及比其现在更精致的优雅。因此，我相信，学习中国文明、学习中国的著作和文学，对欧洲和美国的所有人都有益。因此我在本书中再加一章关于中国语言的学问——学习中国语言的步骤的一个概述，这是三十年前，当我从欧洲回来时，下决心开始学习自己国家的文明的时候为自己制订的；但愿这个中国语言的学习步骤的概述对那些想要学习中国语言和中国文明的人有所助益。 

　　最后，我收入了一篇关于时政的文章作为附录——即“战争与出路”。众所周知，谈论现实时政是危险的，但我仍打算这么做，因为这可以证明中国文明的价值，我想说明的是，学习中国文明如何有助于解决当今世界面临的问题——拯救欧洲文明免于崩溃。事实上，我想表明的是，学习中国语言、中国著作和中国文学不仅仅是汉学家的爱好。 

　　在这篇文章中，我尝试揭示导致这场战争的道德因素；因为，除非战争的真正原因的道德被理解并修正，否则无法找到解决之道。在文中我尝试揭示，战争的道德因素，是英国的暴民崇拜和德国的强权崇拜。在文章中，相对于德国的强权崇拜来说，我更强调英国的暴民崇拜，因为，客观地看待这个问题，我认为正是英国的暴民崇拜，导致了德国的强权崇拜；事实上，整个欧洲，尤其是英国的暴民崇拜，导致了现在人人痛恨谴责的、残暴的德国军国主义。 

PREFACE

THE object of this book is an attempt to interpret the spirit and show the value of the Chinese civilisation. Now in order to estimate the value of a civilisation, it seems to me, the question we must finally ask is not what great cities, what magnificent houses, what fine roads it has built and is able to build; what beautiful and comfortable furniture, what clever and useful implements, tools and instruments it has made and is able to make; no, not even what institutions, what arts and sciences it has invented: the question we must ask, in order to estimate the value of a civilisation,—is, what type of humanity, what kind of men and women it has been able to produce. In fact, the man and woman,—the type of human beings—which a civilisation produces, it is this which shows the essence, the personality, so to speak, the soul of that civilisation. Now if the men and women of a civilisation show the essence, the personality and soul of that civilisation, the language which a man and woman speak, shows the essence, the personality, the soul of the man and woman. The French say of literary composition,"Le style, c' est l' homme." I have therefore taken these three things, the Real Chinaman, the Chinese woman and the Chinese language,—as the subjects of the first three essays in this volume to illustrate the spirit and show the value of the Chinese civilisation.

I have added to these, two essays in which I have tried to show how and why men, foreigners who are looked upon as authorities on the subject, do not really understand the real Chinaman and the Chinese language. The Rev. Arthur Smith, who wrote the Chinese Characteristics, I have tried to show, does not understand the real Chinaman, because, being an American,—he is not deep enough to understand the real Chinaman. Dr. Giles again, who is considered a great sinologue, I have tried to show, does not really understand the Chinese language, because, being an Englishman, he is not broad enough,—he has not the philosophic insight and the broadness which that insight gives, I have wanted to include in this volume and essay I wrote on J. B. Bland and Backhouse' s book on the famous late Empress Dowager, but unfortunately I have not been able to find a copy of that essay which was published in the "National Review" in Shanghai some four years ago. In that essay, I have tried to show that, such men as J. B. Bland and Backhouse do not and cannot understand the real Chinese woman,—the highest type of woman produced by the Chinese civilisation viz the late Empress Dowager, because such men as J. B. Bland and Backhouse are not simple,—have not the simplicity of mind, being too clever and having, like all modern men, a distorted intellect.* In fact, in order to understand the real Chinaman and the Chinese civilisation, a man must be deep, broad and simple, for the three characteristics of the Chinese character and the Chinese civilisation are: depth, broadness and simplicity. 

The American people, I may be permitted to say here, find it difficult to understand the real Chinaman and the Chinese civilisation, because the American people, as a rule, are broad, simple, but not deep. The English cannot understand the real Chinaman and Chinese civilisation because the English, as a rule, are deep, simple, but not broad. The Germans again cannot understand the real Chinaman and the Chinese civilisation because the Germans, especially the educated Germans, as a rule, are deep, broad, but not simple. The French,—well the French are the people, it seems to me, who can understand and has understood the real Chinaman and the Chinese civilisation best.* The French, it is true, have not the depth of nature of the Germans nor the broadness of mind of the Americans nor the simplicity of mind of the English,—but the French, the French people have to a preeminent degree a quality of mind such as all the people I have mentioned above as a rule, have not,—a quality of mind which, above all things, is necessary in order to understand the real Chinaman and the Chinese civilisation; a quality of mind viz: delicacy, For, in addition to the three characteristics of the real Chinaman and Chinese civilisation which I have already mentioned, I must here add one more, and that the chief characteristic, namely delicacy; delicacy to a preeminent degree such as you will find nowhere else except perhaps among the ancient Greeks and their civilisation.

It will be seen from what I have said above that the American people if they will study the Chinese civilisation, will get depth; the English, broadness; and the Germans, simplicity; and all of them, Americans, English and Germans by the study of the Chinese civilisation, of Chinese books and literature, will get a quality of mind which, I take the liberty of saying here that it seems to me, they all of them, as a rule, have not to a preeminent degree, namely, delicacy. The French people finally, by the study of the Chinese civilisation, will get all,—depth, broadness, simplicity and a still finer delicacy than the delicacy which they now have. Thus the study of the Chinese civilisation, of Chinese books and literature will, I believe, be of benefit to all the people of Europe and America. I have therefore added to this volume an essay on Chinese scholarship,—the sketch of a programme how to study Chinese, which I made for myself when I made up my mind and began, after my return from Europe, to study the civilisation of my own country, exactly now thirty years ago; this sketch of a programme how to study Chinese which I hope will be of help to those who want to study Chinese and the Chinese civilisation.

Last of all, I have included as an appendix an essay on practical politics,—an essay on "The War and the Way out." Knowing full well the danger of entering into the arena of practical politics, I nevertheless do it, because in order to prove the value of the Chinese civilisation, I want to show how the study of the Chinese Last of all, I have included as an appendix an essay on practical politics,—an essay on "The War and the Way out." Knowing full well the danger of entering into the arena of practical politics, I nevertheless do it, because in order to prove the value of the Chinese civilisation, I want to show how the study of the Chinese civilisation can help to solve the problem facing the world to—day,—the problem of saving the civilisation of Europe from bankruptcy, In fact I want to show that the study of Chinese, of Chinese books and Chinese literature is not only a hobby for sinologues.

In this essay, I have tried to show the moral causes which have brought on this war; for until the true moral causes of this war are understood and remedied, there can be no hope of finding a way out of it. The moral causes of this war, I have tried in my essay to show, are the worship of the mob in Great Britain and the worship of might in Germany. I have, in my essay, laid emphasis more upon the worship of the mob in Great Britain, than the worship of might in Germany, because looking impartially upon the question, it seems to me that it is the worship of the mob in Great Britain, which is responsible for the worship of might in Germany; in fact, the worship of the mob in all European countries and especially in Great Britain, it was this which has created the enormous German Millitarism which everybody now hates and denounces.  】

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