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  • 學位論文

吉野作造對國家主義之超越歷程:以修養為視角

The Transcending Process on Nationalism of Yoshino Sakuzo: From the perspective of “SHUYO”

指導教授 : 顏杏如
共同指導教授 : 徐興慶(shyumark@ntu.edu.tw)

摘要


本論文依吉野作造的生涯階段,觀察自明治時代以來,分別被官方與民間用於民族國家的建構,以及個人道德與價值之追尋的「修養」概念,在吉野從信奉到超越國家主義的過程中,所扮演的角色,並以此為基礎,探討吉野超越國家主義思維的動力。 吉野與「修養」的接觸,始於少年時期義務教育中,以日本傳統的修養文化作為基礎的「修身科」,與愛讀之幼少雜誌《小國民》。由於明治政府設立修身科的目的,在於將愛國意識的灌輸,與國民道德的培養結合在一起。再加上《小國民》也是以官方的教育政策作為編寫方針,因此在官方修養單方面的灌輸下,中學校畢業前後的吉野,不僅有著濃厚的國家主義情感,也養成了對道德議題的關懷意識。 進入青年時代的吉野,正好遇上了日本社會集體的道德危機,以及隨之而生的,民間「修養主義」的崛起。少年時期建立的道德意識,以及因長姊過世而產生的,對於生命意義的疑問,使得此時的吉野對追求生命意義以及道德、人格境界之提升的修養主義,有著極高的接受性。藉由與押川方義、海老名彈正,以及新渡戶稻造三位具有修養主義思維的人士接觸,吉野的道德關懷不僅得到滿足,還建立了積極進取的人生觀與人格修養的觀念。不過由於少年時代建立的國家主義思維的影響力並未衰退,青年時期的吉野,仍將「國家」作為道德與人格修養的服務對象。修養主義論述中,追求「人」的價值的人格主義,反而不為吉野所重視。 東京大學畢業後的吉野,在海內外民眾運動的爆發,以及留學經驗的刺激下,開始將自己的思考重心,由「國家」轉向「個人」,進而建立起民本主義論述。過去在吉野身上與「國家」密切結合的「道德」,以及為其所忽略的人格主義,不僅因此成為批判國家主義的工具,還在其民本主義論述中,被視為實踐民主政治的必要「修養」。人格主義對人與人間平等本質的強調,還進一步成為吉野民本主義論述的骨幹,並與基督教信仰連結在一起。 隨著第一次世界大戰後,威爾遜將民主主義用於國際關係之外交理論,吉野也將其民本主義論述中,具有普世色彩的人格主義與基督教信仰,視為國民迎向公平正義的新國際秩序時,所應具備的「修養」。並在對國家主義的超越性論述中,強調該「修養」的重要性。 「修養」於吉野生涯所扮演的角色,由國家主義的灌輸者,轉變為吉野對國家主義之超越性論述的一部分的過程,向我們揭示了,對普世性的、「人」的價值的體悟,正是促使吉野超越國家主義思維的核心動力。

並列摘要


The main purpose of this thesis is to figure out the motivation of Yoshino Sakuzo on transcending the thought of nationalism, renowned as one of the most important democratic theorists in the Taisho Democracy period, by analyzing the role of “SHUYO”(self-cultivation) in the process from embrace to transcend of nationalism through all the periods of his life. Yoshino was deeply inspired by SHUYO in his teenage, which was not only origined from the moral education but also one of his favorite magazine SHOKOKUMIN (young nationals) during his teenage. The main goal for the Meiji Government to promote the moral education was to combine the engraft of patriotism with the cultivation of moral; moreover, SHOKOKUMIN was also based on the official educational policy. As a result, Yoshino had already become a young man with strong nationalism and moral sensitivity due to the engraft from the government. Into the youth of Yoshino, Japan had faced the social collective moral crisis, and followed with the rise of the "SHUYOSHUGI"(self-cultivation doctrine). It was highly acceptable for Yoshino in pursuing for SHUYOSHUGI which is based on the meaning of life and the promotion on moral and personality due to the establishment of moral in his teenage and the death of his sister. Through the contact with person who followed SHUYOSHUGI as Oshikawa Masayoshi, Ebina Danjo, and Nitobe Inazo, Yoshino gained the satisfaction on his concern in moral and moreover built up the idea of self-cultivation. But the nationalism still remained great influence, so that Yoshino still put “Nation” rather than “Personal” as the main role in the cultivation of moral and personality. Yoshino didn’t pay much attention on personalism which is based on pursuing the value of “person” according to the description of SHUYOSHUGI. After his graduation from the Tokyo University, Yoshino’s nationalism faced great challenge. The outbreak of domestic and oversea movement and his oversea experience forced Yoshino to rethink the relationship between “nation” and “person”, and led the development of his own theory of democracy, which is called “MINPONSHUGI” (people based doctrine). Not only moral concept but also the personalism and personalism-based Christian conviction were taken by Yoshino for the core of democratic practice in his MINPONSHUGI. Inspired with Thomas Woodrow Wilson’s idealistic international theory after the WWI, Yoshino put his democratic theory into the sphere of international relations. Based on the personalism, Yoshino asked Japanese to be just and sympathetic to China and Korea, then claimed the SHUYO of personalism is the core idea that Japanese should cultivate for the upcoming time of international democracy. As a conclusion, we could say the awareness of the personality is the key to the transcending on nationalism in Yoshino’s case.

參考文獻


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