現代性與國族認同的建構從日治時期到民主鞏固期間之想像中國時的道德視域

認同的建構本身是個對我群道德化，或污名化敵對他者的過程。道德化或污名化所參照的道德視域，在不同的時期裡也就有不同的內容。本文藉著蔡培火、牟宗三及龍應台對中國的想像，來了解台灣社會在建構認同之際，所參照之道德視域的內容及其變遷。透過他們的作品，本文指出自日治時期到民主鞏固期間，對中國的想像可分成四個時期：(1)日治時期裡以「友善的東方化他者」來想像中國，其道德基礎是「參照於現代性的社會道德」，即不同於列強的軍事擴張，中國是個愛好和諧與和平的悠久文明；(2)國民黨威權時期裡的中國是個「東方化的自我」，而以「參照於現代性的經濟道德」來想像，即儒家倫理與新教倫理一樣有效，甚至更有利於資本主義與現代化的發展；(3)民主轉型期裡的中國是「敵對的東方化他者」，參照著「現代性的政治道德」來想像，這使得中國對台灣的主體性與民主自由來說是個威脅；(4)民主鞏固之際，中國是種「東方化的多元想像」，除了是威脅，也是全球化時代裡的世界工廠與市場。本文指出不同時期裡對中國的想像，是參照著現代性的不同面向，而了解其間的內容與變遷的方式，不僅可理解台灣當下的認同處境，而有助於社會的溝通，在理論上也可消解原生論與建構主義的對立。

關鍵字

自我東方化；國族敘事；現代性；道德視域；認同

並列摘要

The construction of identity is a process of moralizing the 'We-group', and stigmatizing the other. However, modernity stands as the moral code behind this moralization/stigmatization on the one hand; it emphasizes different criteria at different time on the other. According to the narrative about China of three famous writers, that is Tsai Pei-huo, Mou Zong-san and Lung Yin-tai, this study aims at presenting the content and change of modernity from the Japanese colonial period to democratic consolidation. In the colonial period, China was imagined as an 'amicable orientalized other' in order to contrast China with the modern hegemonies by establishing a binary metaphor system, i.e., peace-loving and long-lasting civilization with military power. In this regard, China was moralized by its 'modern societal morality', because it accentuated the importance of social harmony. After 1945, China turned into an 'orientalized self' in the eyes of Taiwanese people because of KMT's authoritarian regime and its Sino-centered Weltanschauung. Given that Taiwan's economy performed relatively well after the 1970s, a revised and positive 'Confucius ethic' was presented in comparison with the 'Protestant ethic'. Accordingly, China represented a 'modern economic morality'. During the democratization period, China was perceived as an 'orientalized antagonistic other' in that it was thought as a menace to Taiwan's autonomy and democracy. In this regard, the way to see China was a 'modernized political morality'. While the democracy was consolidated, the perspective to imagine China has been plural in that China is not only considered as a threat, but also an opportunity to Taiwan because of its economic development. Referencing to the modern moral system helps not only comprehend the construction of national identity in Taiwan and its identity politics, but also bridge the theoretical gap between constructivism and primordialism.