- 會議論文
男性與自我的扮相：胡適的愛情、軀體與隱私觀
Performing Masculinity and the Self: Love, Body, and Privacy in Hu Shih
摘要
在中國近代史上的知名人物裡，胡適可能既同時是一個最對外公開、又最嚴守個人隱私的人。從他在1917年結束留美生涯返回中國，到他在1948年離開北京赴美的三十年間，作為當時中國最具影響力的思想界領袖、輿論家、以及學術宗師，他可以說是時時處在眾目睽睽之下。在一方面，他是近代中國歷史上，自傳資料產量最豐富的人。這些自傳資料，他有些挑出來出版，有些讓朋友傳觀，有些除了請人轉抄以外，還輾轉寄放保存。在另一方面，他又是一個極其謹守他個人隱私的人。他所蒐集、保存下來的大量的日記、回憶、以及來往信件，其實等於是已經經他篩選過後的自傳檔案。從這個意義上說來，那就好比說他已經替未來要幫他立傳的人先打好了一個模本（a master narrative），在他們要為他立傳之先，他已經把那些他不要讓人窺密或分析的隱私，都一一地從他的模本裡剔除了。本論文援引茱蒂絲．巴特勒（Judith Butler）所衍伸的「扮相」（performativity）的觀念；同時，也參考女性主義的自傳和傳記研究、男性研究，其目的在探討胡適的自我、軀體、和性別的觀念，以及他對隱私權和愛情的看法，是如何形成的。我認為胡適對公開與隱私的界域的看法，是來自於社會和傳統的，是相生、相對的。同時，他對隱私權的看法，以及他對掩與彰的取決，反映了他所處的時代氛圍，反映了那個對自我、或軀體暴露不甚禁忌的時代氛圍。儘管胡適對他的婚姻和婚外戀情欲語還休，甚至想要完全掩飾。然而，不管他的原意如何，近年來出版的傳記、回憶資料，特別是胡適和韋蓮私的來往書信，已經讓我們知道他的許多秘密。這些新發現的資料，不但讓我們進一步地瞭解他對婚姻與愛情的看法，而且讓我們一窺他怎麼樣地拿捏掩與彰之間的分際。
並列摘要
Hu Shih is at once the quintessential public man and private person in modern China. Not only was he under constant public gaze for being the nation's most influential intellectual leader during the first half of the twentieth century, but he was also a most prolific producer of autobiographical records that he selected for publication, circulated among close friends, and duplicated for safekeeping in multiple locations. At the same time, he was a private person who vigilantly guarded the innermost secrets of his private life. The voluminous diaries, memoirs, and correspondence he assembled and preserved were a testimony to a lifelong effort on his part to set the parameters for how his private life was to be constructed and how it was to be gazed, interpreted, and appreciated. It is as though he had inscribed his own life to provide a bare bone master narrative for biographers of him, thereby purging from the source anything that was not already scripted by him, and to foreclose unwanted prying - voyeuristic and otherwise - into his private life.Inspired by Judith Bulter's notion of performativity and drawing on the insights from the auto/biographical studies, this paper situates Hu Shih in the discursive processes through which emerged his notions of the self, body, and gender as well as his handling of privacy and love. It argues that the dichotomy between the public and private in Hu Shih was socially shaped and historically conditioned, and was therefore contingent upon each other and provisional in nature. It follows that his sense of privacy, together with his decisions on disclosure and concealment, was constituted within the discursive matrix in China of the time that was less than inhibitive to certain exhibitionist displays of the self. Finally, where Hu Shih was reticent or where he suppressed outright - with regard to his marriage and love affairs - he has been thwarted by the recent proliferation of memoir literature on him and, particularly, the newly opened correspondence between Edith Williams and him. Not only do these new sources shed new light on his conduct in marriage and love, but they also bring into sharp relief his flirtation with disclosure and concealment about his love secrets.