作為《哲學與文化月刊》第一任主編，我自創刊之時，便訂定該雜誌將以溝通古今、協調中西，以啟發新的思想方向為職志，認為哲學起源於文化，而又疏導文化發展，其所致力的任務之一，在於對所接受的西方與古代思想給予創造性的詮釋。是以本文將以中國近代史上思想翻天覆地之時中國知識分子對於達爾文進化論所進行的翻譯與詮釋為例，闡發思想起自文化，而又疏導文化之旨。達爾文進化論透過嚴復所譯赫胥黎《天演論》而衝擊清末民初的中國知識分子。然究實言之，此一重大影響是建立在中國傳統的世界觀上，然另方面則在其所引進的新穎觀念，衝擊面對變局的中國人心靈。然而，嚴復的翻譯並非如赫胥黎的科學論述，而馬君武翻譯的《物種原始》則嘗試更符合科學，致力於用中文提供嚴格科學術語與論述。惜最終還是社會達爾文主義贏得了中國人的心靈。本論文分析傳統中國哲學觀念如何導向中國人對於達爾文進化論的覺識，並檢討嚴復和馬君武的翻譯。

As the first chief editor of the “Universitas: A Monthly Review of Philosophy and Culture,” I had defined right from its beginning the task to innovate ways of philosophical thinking by negotiating philosophies East and West, old and new, taking as an intercultural truth that philosophy emerges from culture all in giving direction to cultural development. However, one of the basic efforts the journal has been making is to creatively interpret what we receive from both the West and the past. Therefore, the present essay will take the example of translation and interpretation conducted by Chinese intellectuals at a time of great upheaval in modern Chinese intellectual history: the introduction of Darwinian Evolutionism into China, as an exemplary case. The huge impact that Darwinian Evolutionism has effected over Chinese intellectuals through Yan Fu’s translation of Huxley’s “Evolution and Ethics” into the Tianyanlun, is in fact based on Chinese traditional worldview on the one hand and the novel ideas it brings to the Chinese mind facing the challenge of intellectual transition. However, Yan Fu’s translation is not as scientific as it should be when dealing with Huxley’s scientific discourse. Ma Junwu’s translation of Darwin’s “On the Origin of Species” attempts to be more scientific, in an effort to supply exact scientific terms and discourse in Chinese. However, at the end, it is the social Darwinism that has won the mind of the Chinese people. This paper analyses the ideas in Chinese past that leads to Chinese perception of Darwinian evolutionism, and examines the ways it has been translated by Yan Fu and Ma Junwu.