丸山真男對中國現代性的看法

Viewpoint of Masao Maruyama about Chinese Modernity

區建英(OU Jianying)

《臺灣東亞文明研究學刊》 16卷1期 (2019/06) Pp. 189-219

https://doi.org/10.6163/TJEAS.201906_16(1).0006

摘要

丸山真男對「現代性」有獨自的見解，他用「近代」與「現代」倆個概念來表述之，前者是指市民革命和工業革命時期，後者是指法西斯主義時期，「現代性」包括了這倆個不同時期的特性。而且他沒有把前者與後者完全割裂開來，反而認為後者正是從前者中孕育出來的，是前者走向頹廢的型態。但同時又認為，「近代」形成的自由民主等理念可以成為對抗法西斯主義的力量。所以，他的課題是通過發揚「近代」的理念來克服「現代」的頹廢。丸山的思想史學最初採用了把儒教與近代理念對立起來的觀點，從而對中國「現代性」作出了負面的評價。但後來改變了這種看法，那是因為第一，孫文對國民意識改革的重視引起了丸山的共鳴；第二，竹內好關於中國傳統的論述使他認識到傳統對近代化的重要性。通過比較研究和反思，丸山深切認識到日本國民缺乏主體性，其根本原因在於缺乏內在的信念，外來思想的普世價值難以在日本「傳統化」。於是他把視點轉向貫穿日本古今的文化結構性問題，關注如何在國民中樹立普世價值。因而也逐漸擺脫「傳統與近代」「亞洲與西洋」的框架，對中國的評價有了新的視點。

關鍵字

丸山真男 ； 近代 ； 現代 ； 國民意識 ； 傳統 ； 朱子學 ； 普世價值

並列摘要

Masao Maruyama took an original view on modernity. He discussed it with two concepts, i.e. modern times and contemporary times, and asserted that the former referred to the period of people's revolution and the Industrial Revolution while the latter denoted the period of fascism. Modernity included the characteristics of these two different times. He did not completely separate the former from the latter; instead, he held that the latter was a product of the former but in a decayed form. In the meantime, he recognized that some ideas formed in modern times such as freedom and democracy could be turned into power against fascism. His agenda, therefore, was to overcome contemporary decadence by promoting modern ideas. Maruyama's study on intellectual history in the early stage premised that Confucianism and modern ideas were irreconcilable. This led to his negative evaluation of Chinese modernity. He, however, modified this view later on. The first reason for his change is that Maruyama resonated with Sun Yat-sen's emphasis on the reform of people's consciousness. Second, Yoshimi Takeuchi's discourse pointed out how criticism and succession were intertwined in the Chinese tradition. This made Maruyama realize the importance of tradition to modernity. Through his comparison and introspection, Maruyama came to a strong conviction that Japanese people lacked an independent identity and he attributed it to their absence of inner faith. As a result, the universal values of foreign ideas were hard to be blended into the Japanese tradition. He then shifted his focus to the structural problem of the Japanese culture from ancient to modern times and became interested in establishing universal values in the Japanese mind. Consequently, he freed himself from the framework of tradition versus modern civilization and Asia versus the West and embraced new viewpoints to evaluate China.

並列關鍵字

Masao Maruyama ； Modern Times ； Contemporary Times ； Common People's Consciousness ； Tradition ； Zhu Xi Learning ； Universal Values

參考文獻

﹝日﹞福澤諭吉 1971 《福澤諭吉全集》（東京：岩波書店，1971 年）。

丸山真男 MARUYAMA, Maso 1952 《日本政治思想史研究》（東京：東京大學出版會，1952 年）。 Nihon Seijishisōshi Kenkyū (Tokyo: University of Tokyo Press, 1952).

丸山真男 MARUYAMA, Maso 1961 《日本の思想》（東京：岩波書店，1961 年）。 Nihon no Shisō (Tokyo: Iwanami Shoten, 1961).

丸山真男 MARUYAMA, Maso 1983 《日本政治思想史研究》（東京：東京大學出版會，1983 年新裝本）。 Nihon Seijishisōshi Kenkyū (Tokyo: University of Tokyo Press, 1983, New edition).

丸山真男 MARUYAMA, Maso 1996a 〈政治学に於ける国家の概念〉，收入《丸山眞男集》，第 1卷（東京：岩波書店，1996 年），頁 5-32。 “Seijigaku niokeru Kokka no Gainen,” in Maruya Mamasao Shū, Vol. 1 (Tokyo: Iwanami Shoten, 1996), pp. 5-32.