臺灣殖民時期「佛教教化」與「迷信陋習」改革的推動－以曾景來（1902-1977）為中心

日本明治維新追求國家現代化，佛教也「脫亞入歐」，崇尚科學方式研究。1895年作為殖民地的臺灣，從軍僧開教使來臺灣後認為，臺灣宗教充滿了「迷信」、「三教合一」、「佛道混合」之內容，對臺灣佛教的觀察，則認為「僧侶、齋友素質低落」。以歷史事件為契機，殖民統治的宗教政策亦隨之改變或調整，1931年「九一八事變」爆發後，隨即進入同化與皇民化階段（1931-1945）。尤其中日戰爭伊始，配合「皇民化運動」，緊接著登場的是「寺廟整理運動」。1938年11月11日，新竹州下「國民精神總動員參與會」在新竹市公會堂召開，揭開了新竹州「寺廟整理運動」的序幕。本文以日本殖民佛教在臺灣的歷史及其演變為主軸，探討殖民者如何以「教化」為手段進行所謂「迷信陋習」的改革，以遂行其「現代化」目的。並透過日式臺僧曾景來（普信，1907-1977）所撰之《臺灣宗教と迷信陋習》，一窺其大要。

關鍵字

殖民地；曾景來；迷信；皇民化運動；臺灣

並列摘要

While the Meiji Restoration sought the modernization of the Japanese nation, Japanese Buddhists were also trying to break away from Asian traditions, favoring scientific research methods. After Taiwan became a colony in 1895, Buddhist Chaplains also came to Taiwan and deemed Taiwanese religion to be characterized by ＂superstitions＂, ＂Buddhism and Taoist hybridization＂ or ＂Buddhism, Taoism, and Confucianism syncretism＂. The quality of both Buddhist monks and lay people was the object of criticism. Following certain historical events, the colonial religious policies were changed or revised: after the Mukden Incident of 1931, Taiwan entered the ＂Assimilation and Imperial Naturalization＂ stage (1931-1945). When the Sino-Japanese war broke out, the colonial government started the ＂Temple Consolidation Movement＂ following the ＂Imperialization Movement Policy＂. The ＂National Spirit Mobilization Participation Convention＂ was held at in the Hsinchu Convention Hall, initiating the Temple Consolidation Movement in the Hsinchu Prefecture. This article focuses on the Japanese colonial Buddhist history in Taiwan to discuss how the Japanese colonizer implemented their ＂Superstition Reform Movement＂ through the so-called ＂Process of Civilization＂ for the purpose of Modernization. This research was also conducted on the basis of Zeng Jing-lai's ＂Taiwanese Religions and Superstition＂ (Pu Xin, 1902-1977).