- 期刊
「再次變成中國人」：論辜鴻銘的雙語寫作與國族想像
Become Again A Chinaman: On Ku Hung Ming's Bilingual Writing and National Imagination
摘要
晚清文人辜鴻銘（1857-1928）出生於英殖時期檳榔嶼的華僑世家，於13歲時留學英國，並取得西方文學碩士學位。然而在其學成回國後不久，便對中國文學與文化產生極大的認同，並將《論語》、《中庸》等儒學經典重新英譯。辜鴻銘生長於多語混雜的語境，中文（漢語）為後天習成，於是就辜氏的文學實踐而言，其母語習成與文化認同之間發生裂隙。同時，辜鴻銘對於中華（中國）文化的擁護也顯得不合時宜，無論是在民國時仍堅持留辮，或者強力主張恢復帝制等，諸如此類的復古主張招致當時許多新文化知識份子的批評，與胡適等革新派發生過多次論戰。以辜鴻銘作為個案，關鍵即在於其所透顯的問題同時牽涉了「華夷」與「古今」的辯證。自清末民初始，新文化人呼喊強調的西學挪用、拋棄傳統，在辜鴻銘身上亦是完全反向的徑路。故本文從文化翻譯的角度出發，借鑑於對離散情境的觀察，意圖分析辜鴻銘雙語書寫中所隱含的歷史複雜性。即便「中國」賦予了辜鴻銘歸屬感與認同感，「中文」卻仍是其所陌生的語言；然而，正由於辜氏對中文的不熟練，於是其中國認同、歸屬必須仰賴其他語言（多為英文），才得以顯現。「再次變成中國人」為辜氏之語，本文以此為題，意圖強調辜鴻銘所面臨的、在國族與語言之間的尷尬困境，透過此一特殊例子，亦能見出當華與夷交互辯證、時代新舊出現融混之時，文學個體於其中的掙扎與矛盾。
並列摘要
The study focuses on the English translations and writings of Ku Hung-Ming (1857-1928), an overseas Chinese who was born and raised in British Malaya, and had never been to China until 1885. Ku started his education in England when he was thirteen, and obtained a master's degree in Western literature. However, according to his perspective, he was a Chinese ＂by learning.＂ With his identity of Chinese culture and literature, Ku translated the Chinese classics, The Doctrine of the Mean (Chung Yung) and Analects of Confucius (Lun Yu) into English. In these texts, he borrowed from Western culture to interpret traditional Chinese philosophy. For example, he quoted the sentences of Bible to explain the thoughts of Confucius, and called the first student of Confucius ＂Saint Peter.＂ Also, Ku was widely criticized for supporting autocratic monarchy and polygamy publicly. Considering the distinctive diasporic background of Ku, this study regards his English translations and writings as productions of cultural transformation, and analyzes the translingual factors in his works. The translingual practices in Ku's works reflects the complexity of the late Qing history. It was a time when most Chinese intellectuals were eager to learn Western culture and abandon Chinese tradition, while Ku used the ＂new＂ languages to promote the ＂old＂ fashion. All of his works were written in English, revealing the fact that Ku was not only communicating with the Chinese, but also with the Western readers. By defending Chinese tradition, he identified himself as a ＂traditional Chinese.＂ This study regards Ku's English works as examples of Chinese diasporic texts, and points out the dilemma of national identity and language faced by Ku, to observe the struggling of an individual between the old and new era.