新女性與舊文體——呂碧城研究

本論文試圖從晚清的時代背景下探討呂碧城如何從一個傳統才女成為「新女性」，探討她與當時的文學及政治名士交流的過程中，如何從一個喪父的孤女成為一個時代名媛。新女性與傳統才女文化之間有著什麼樣的關係？新文化、新傳播的進入可以使傳統才女成為什麼樣的新女性？她重構了什麼樣的人際網路及公共空間？如何運用人際網路的優勢展現她的主體性？她與男性知識份子如何互動？如何在男權底下經營自己「新女性」的形象、建構自己的新世界？新文化、新傳播及社會精英知識分子與新女性呈現什麼樣的關係？他們之間有著什麼樣複雜、曲折的連動？另外擬從呂碧城的海外詞部分作探究，試圖以她旅居海外時期的詞作為主，國內時期創作為輔，探析一個走在時代尖端的新女性，如何用舊文體表現出她個人情懷、旅居異鄉的情感與鄉愁，以及如何調動大自然的空間與中國神話典故顯現婦女跨越邊界的進程。她動用了古典文學的資源和現代性的經歷，表現出與傳統閨閣女子的不同。她在歐美遊歷多年，在異國接觸了許多不同於中國的人、事、物，所見的新事物、海外風光，自然成了她寫作的題材，因此她的海外新詞可以看到這樣用舊文體容納新語詞、新意境的創作。再者以呂碧城到海外的經驗書寫探討晚清女詞人呂碧城運用自身的才學與經濟能力，實踐從中國內地邁向域外繞地球一匝的旅游歷程。《海外新詞》、《歐美漫游錄》書寫了清末民初中國女性走向世界的旅游經驗，呂碧城的旅游經驗跨越本屬家庭與國土的疆界，以兩種文體交錯呈現旅游的特質，凸顯近代中國女子自由走向世界的多元風貌。最後從呂碧城對於宗教與佛教方面探討。在晚清新舊交替之際，呂碧城以一個女性的身分與國內諸位佛學大師勤研佛法，她建構了一套儒釋道合一的戒殺護生觀，將亞洲儒釋道的精神灌輸道西方，將西方保護動物相關的團體及法令資料，傳回中國。她將戒殺與護生提升到「公共領域」。

關鍵字

晚清；新女性；舊文體；呂碧城；戒殺護生；海外新詞；海外旅游。

並列摘要

This thesis mainly discusses how a traditional cainü（才女）Lü Bi-cheng（呂碧城） turns into “Modern Women” in the late Qing（清） dynasty, and explores how she becomes a young lady of note from a daughter who lost her father during the process of her interaction with some literary and political big name of the time. What was the relationship between modern women and the traditional cainü? How would new culture and new media change a traditional cainü? What kind of human relationship and public space did she reconstruct? How did she use the relationship to express her subjectivity? What was the interaction between her and male intellectuals? Which way did she build up the image of modern women and her own world under male chauvinism? What was the complicated relationship between new culture, new media, social intellectuals and modern women? Besides, I would like to study her Haiwai Ci（海外詞）, and use the ci she made abroad as mainstream, supported with domestic creation to discover how a modern woman express her homesickness by using old style of writing, and how she use nature and Chinese Mythology to show modern women’s achievement. She used classics and modern experience to make distinguish between her and traditional guige nuz（閨閣女子）. She stayed in Europe and U.S. for many years and contacted with many foreigners and new things. These were her writing material, thus her Haiwai xinci（海外新詞） contained new terms and ideas with old style of writing. Furthermore, by using her talent and her own fortune, the female Ci writer Lü Bi-cheng completed the journey of travel around the world. Her books “Haiwai xinci” and “Ou Mei manyoulu”（歐美漫游錄） described the travel experience of Chinese women in the early-twentieth-century China. Lü traveled across the border, and she used two different kinds of writing style to display the meaning of traveling and reveal Chinese women were free to the open world. Finally, I would like to discuss Lü’s interaction with the religion and Buddhism. In the early-twentieth-century China, Lü made a thorough study of Buddhism with several domestic masters; she even created Jiesha Hushengguan（戒護殺生觀） which combined Confucianism, Buddhism and Taoism together. She infused Confucianism, Buddhism and Taoism into western society, and brought back the laws and decrees about animal protection to China. She promoted Jiesha and Husheng to public field.