中國近現代「救亡」語境下「優生學」之傳入及其論爭

「優生學」（Eugenics）1883年由高爾頓（Francis Galton）創立，經由嚴復《天演論》、章太炎《訄書》介紹傳入中國，1919年以後在中國學界廣為引介，尤其是潘光旦對「優生學」之介紹、翻譯、研究引入矚目。在「優生學」傳入中國面臨的劇烈論爭主要表現在三個方面：第一，在「救亡」語境下，優生學如何被用來「富國強民」？第二，傳統習俗禮制是否具有「優生學」意義？第三，面對「優生學」理論，如何「擇種留良」？這裡的深層困境在於，在「救亡」語境下，個體「人權」和「生育權」的淹而不彰。值得深思的是，相似的「救亡」語境，「優生學」被取消或者以另種方式出現，而優生學者反而成為了「新社會」的淘汰對象。現代中國「優生學」的復興更多是對「計生」政策的輔助，這裡潛在的論爭依然是個體「人權」和「生育權」的問題。

關鍵字

優生學；救亡；生育權

並列摘要

"Eugenics" was founded by Francis Galton in 1883 and introduced into China through Yan Fu's "Evolution of Heaven" and Zhang Taiyan's "Qiu Shu". After 1919, it was widely introduced in Chinese academic circles, especially Pan Guangdan's introduction, translation and research on "Eugenics". The fierce debate on the introduction of Eugenics into China is mainly manifested in three aspects: First, in the context of "national salvation", how can eugenics be used to "enrich the country and strengthen the people"? Second, do traditional customs and rites have "eugenics" significance? Third, in the face of "eugenics" theory, how to "choose and retain the good"? The deep dilemma here lies in the fact that in the context of "national salvation", individual "human rights" and "reproductive rights" are inadequately drowned. It is worth considering that in the similar context of "salvation", "eugenics" has been cancelled or appeared in another way, on the contrary eugenics scholars have become the elimination object of the "new society". The revival of "eugenics" in modern China is more an aid to the "family planning" policy, and the underlying debate here remains the question of individual "human rights" and "reproductive rights."