王道之行，始於齊家－－「滿洲國」大同時期家庭倫理思想論述

The Kingly Way Begins with Regulating the Family: Thought and Discourse on Family Ethics in Datong Period Manchukuo

自反殖民與現代性的角度思考，滿洲國傾向傳統與社會性的家庭倫理思想及論述，無庸置疑存在壓迫個體的可能性。但這種壓迫究竟是如何形成的，卻值得重新深入探究。就其倫理思想形成與論述發展的過程來看，由父權制或民族主義直接形成主體壓迫的討論，恐怕是過度簡化的框架。因此，弱勢個體被壓迫的可能性，顯然必須從官方如何操縱深層文化思維對主體慾望及客體環境相對關係的理解中尋求解答。本文期望透過探究鄭孝胥等在不同社會議題上整合各種文化思維及組織力量，尋求統治階級在合法性方面的穩固基礎，發掘其家庭倫理思想與話語，何以包含剝奪主體意識在內的種種缺陷，並種下滿洲國社會倫理思想接續發展過程，進一步接受日本文化影響產生變動契機。

The tendency in Datong period Manchukuo 滿洲國 to emphasize the importance of tradition and society in discourse on family ethics doubtlessly made possible the oppression of individual identity. But it is worthwhile re-exploring how this oppression is actually created. The view that it is the direct result of a nationalist or patriarchal system has proven to be overly simplistic. According to Michel Foucault, power is generated through the distribution, ordering, assimilation and mixing of the forces of production, family, institutions and organizations; rule emerges as a result of conflicts between, and combinations of, these forces. Should autocratic oppression exist, there still exists space for dialogue with individuals. But, as Gayatri C. Spivak warns, without considering the subaltern consciousness, and the possibility that the subaltern lack a voice in society, any discourse that challenges the hegemony will fall into deception, and could even help secure a new balance of hegemonic relations. This paper first explores how Manchukuo officials sought a stable foundation that legitimized the regime by combining different strands of cultural thinking and integrating the strengths of organizations across different social issues. Secondly, it also explores how the family and social ethical discourse of the period contained flaws that disempowered the subjective consciousness, and paved the way for further subsequent changes III Manchukuo's social ethics wrought by the influence of Japanese culture.