植村正久與台灣
─以思想及行動為中心

植村正久(1856-1925)是日本明治、大正時期的一位牧師，他不僅是一位牧師，同時也是思想家。明治到大正時期的日本，正從封建國家演變成帝國主義國家的階段。由於植村出生於幕府武士的家庭，雖然他認同新政府所持有的創新日本的精神,但他並非完全認同新政府，於是對新政府採取了批判的立場，以此批判者的立場發表各種言論。他與同時期的基督徒一樣，亦是個愛國主義者。同時，擁有基督教信仰與愛國情懷的植村，支持日本對台灣的統治，主張日本的台灣統治應該包容異民族。日本開始統治台灣之後，日本國內也產生所謂「異民族」的觀念。討論「如何將殖民地的人民，與日本人之間進行精神上的統合」的問題。對此，植村提出了基督教「神之國」概念，藉此對台灣進行同化。綜觀植村一生，其在台灣進行的傳道活動共計九次。他除了與總督府官僚接觸之外，也與台灣人民進行交流，其中又以其第六次訪台之後更趨明顯。他在台灣的活動範圍不僅在教會而已，也包括在台北或中南部的城市舉辦的演講會。此類演講會，通常開放給一般社會大眾參加。當時來台傳教的日本內地的宗教團體，都會舉辦這種演講活動，當時居住在台灣的日本人，對這樣的活動，做出各種回應。植村透過幾次的訪問，他逐漸認清日本對台灣統治的真面目，也因此對日本在台灣的統治也逐漸產生不滿的情緒。基於對於在台統治的不滿情緒；以及與台灣基督徒蔡培火的接觸，進而給予1921年台灣議會設置請願運動支持，透過本文，足見具有日本帝國國民於基督徒知識份子雙重身分的植村正久於台灣之間的關係。

關鍵字

植村正久；國家主義基督徒；國家統合；神之國；蔡培火

並列摘要

Uemura Masahisa (1856-1925) was a minister as well as a thinker in Meiji and Taisho Era. Japan, during the period through Meiji Era to Taisho Era, was transforming into an imperialism country from a feudal country. Uemura Masahisa was born in a samurai family in the shogunate. Although he identified with the spirit of the new government of developing Japan, he didn’t really identify with the new government. Therefore, he delivered various speeches criticizing the new government as a critic. Like the contemporary Christians, he was a patriot. Also, with Christianity and patriotism, Uemura Masahisa supported the dominion of Japan over Taiwan, and contended that Japan’s dominion over Taiwan shall tolerate different peoples. After Japan ruled Taiwan, the concept of “different peoples” also arose in Japan discussing the issue of “how to spiritually integrate the people of the colony with the Japanese.” Thus, Uemura Masahisa proposed the Christian concept of “the Kingdom of God” to assimilate Taiwan. When making a comprehensive survey of Uemura Masahisa’s life, he had conducted preaching activities for 9 times in Taiwan. Besides contacting the bureaucrat of the Government House, he also communicated with Taiwan people, with whom the communication was getting more and more obvious after his 6th visit to Taiwan. His sphere of activities included not only church, but also seminars open to the public held in Taipei or cities in central and southern Taiwan. At that time, the inland Japanese religious groups preaching in Taiwan would conduct this kind of seminars, and the Japanese staying in Taiwan also responded to the seminars. Via several interviews, Uemura Masahisa gradually saw the reality of Japan’s dominion over Taiwan clearly, and became more and more dissatisfied with Japan’s dominion over Taiwan. Because of the dissatisfaction with Japan’s dominion over Taiwan and the contact with a Taiwan Christian, Tsai, Pei-Huo, he supported the Movement of the Petition of the Establishment of Taiwan Council in 1921. Via this text, we could tell the relationship between Uemura Masahisa, a national of Imperial Japan as well as a Christian intellectual, and Taiwan.