評述張純甫之《非墨十說》－以〈非利說〉、〈墨子非兼愛說〉、〈墨子非非攻說〉為例

臺灣知識份子在日據時期逐漸接觸到新的文化，並在1920年代以後發起了一波波啟蒙與解放的風潮，其本意在於教化臺灣民眾，但也帶起了另一波文化衝擊，在這新舊文化爭鋒的年代，不僅是新文化的引進與各種思潮的激盪，更帶動了傳統學術的再度崛起，如此交替之下引發了傳統儒家學者的積極抗辯，在這其中產生於1930年代的儒墨論戰，正是傳統派學者與折衷派學者之間的論戰，也是近代臺灣思想史上頗值得關注的一個議題，在這波新舊思潮激盪與爭辯之中，以張純甫之《非墨十說》為傳統派學者中最有系統的抗辯者，本文試從十說中的〈非利說〉、〈墨子非兼愛說〉、〈墨子非非攻說〉三篇為例，演繹張氏「非墨」的主張，發現張氏對於墨學有著諸多誤解，此種觀點雖是認知上的歧異，但難能可貴的是，此觀點卻也代表墨學義理仍在臺灣掀起波瀾，就當時已是日本殖民統治之下的臺灣而言，此種國故學術爭辯無疑是臺灣思想史上頗具意義的大事。

關鍵字

張純甫；利；兼愛；非攻；傳統派；折衷派

並列摘要

During the Japanese Occupation, Taiwanese intellectuals increasingly came into contact with new culture, and waves of enlightenment and liberation began after 1920. This waves which begin in 1920 was to teach Taiwanese people, but also brought another wave of cultural impact. In this era of competition between old and new culture, there was not only introduction of new culture and clash between various thought, but also once again motivated the rise of traditional academics. This transition elicited the proactive argumentation of Confucian scholars. The Confucius-Motzu discourse contention of the 1930 was a battle of discourse between traditional school and compromise school. This is also an issue worthy of attention in contemporary intellectual history of Taiwan. In these battle of discourses, Chang Chun-pu's ”Ten Fei-Mo Discourses,” was the most systematic debater of the traditional school. This dissertation seeks to use the ”Fei-li Discourse,” ”Motzu Fei Chian-ai Discourse,” and ”Motzu Fei Fei-kung Discourse” to interpret Chang's ”Fei-Mo” assertions. It was found that Chang had many misunderstandings for the study of Motzu. Even though this perspective resulted from divergences in cognitive understanding, the significant point is that it represents the fact that the discourse of Motzu still caused a stir in Taiwan. Under Japanese rule, to have such academic controversy is doubtlessly very meaningful in the intellectual history of Taiwan.