作為英國牛津漢學的奠基者理雅各 (James Legge, 1815–97)，其《孝經》翻譯，儘管就出版時間來說，並非歐文首見，卻是《孝經》翻譯的集大成之作。他的翻譯實為承舊與開新的成果；從禮儀之爭脈絡、帝國儒學脈絡進入了比較宗教脈絡。可惜對其翻譯的研究成果並不多見。本文藉由《孝經》之翻譯，從理雅各的經典翻譯與詮釋原則，以譯名爭議的關鍵：「郊社之禮，所以事上帝也」為中心，探索理雅各如何奠基在耶穌會士於禮儀之爭中所累積的成果，在十九世紀比較宗教的新學術脈絡中，提出新詮釋。文末同時指出，從《孝經》的翻譯與流傳來看，清末英美新教傳教士實際上是有意識地繼承明清耶穌會的漢學研究成果。而且，儒家經典的翻譯，實涉及儒學和孔子在歐美漢學史中的詮釋與定位問題，其在被翻譯、詮釋與受容的過程中，所展現的不同樣貌，值得學界繼續開發與探究。

This paper discusses James Legge’s (1815–97) translation and interpretation of Xiaojing. Though not being the first European translation of the book, Legge’s can been seen as the culmination in the translation history of Xiaojing that reviewed the previous ones and provided a new perspective. Different from his predecessors such as Noël and Cibot, Legge’s translation of Xiaojing was done in the context of the new academic discipline of comparative religions during the Victorian era. By focusing on the debate about the “term problem,” the author starts the journey of exploring Legge’s translation from the phrase: “Jiao she zhi li, suo yi shi Shangdi ye” (In the ceremonies at the altars of Heaven and Earth, they served God), and sees how Legge reinterpreted the doctrine of filial piety in the nineteenth century. At the end of this paper, the author provides an illustration to overview the translation and transmission of Xiaojing, and aims to shed light on the research on the translating and interpretation of the Confucian classics and of the role of Western missionaries as Sinologists in the early modern Sino-West history of encounter.