域外文化的想像與詮釋──蘇雪林學術研究方法探源

Imagination and Annotation of Foreign Culture - Seeking the Origin of Su Xue-Lin's Academic Research Approach

眾多蘇雪林研究的熱門點，著眼現代文學領域。但誠如馬森觀察，蘇雪林生前，寧把自己視作學者，不輕易提及作家身分。而游移在女作家、女學者間，蘇雪林的學術志業以古典文學領域為主，這樣的學術選擇，與新文學研究學院建制的遲到匱缺有關。本文探源蘇雪林的屈賦研究方法，認為是一種考證“詮釋學”式的學術扣問，具五四大膽開創、疑古與中西並融的時代性。知識本體論上，則承襲民初疑古風潮、實證考據學，以世界文化一元論為基礎，佐以域外知識體系，敷衍成奇觀之學。方法學則在母題比對中西宗教神話外，接近現今文學理論互文性的關注，具有從實證「作者–文本」架構走向「文本–文本」研究取徑萌芽的可能性。不過，在實證考據學的框架內，蘇雪林的三項假設：（一）戰國前曾有過中西交流；（二）屈原為天縱英才吸納域外文化；（三）《天問》是「域外文化知識的總匯」均難以充分解釋。筆者認為蘇雪林將西亞建構成一想像的文明淵源，而此說與「中國人種西來說」呼應。同時，屈賦研究進行中，蘇雪林坦露性別、宗教影響的知識生產過程。最終，她的屈賦研究，突顯缺乏詮釋認可的專業讀者，以及此領域中典範移轉緩慢的現象。

Most of researches about Su Xue-Lin are focus on the modern literature arena. But according to Ma Sen's observation, while Su is alive, she rather regard herself as a scholar than a author. Swinging between the identity of a female author and a female scholar, her academic goal is aimed on classical literature, and her choice is related to the slow or scarcity of the construction of new literature research institute. This thesis will focus on Su's Qu Fu research approach and regarded it as a kind of empirical hermeneutic research, inherited the spirit of May Fourth-innovating boldly, doubting ancient and combining the advantages of western and eastern culture. On the ontology of knowledge, it also inherited the doubting ancient tide of early republican, empirical textology, based on monism of world culture, assisted by the foreign knowledge system and developed into wonder studies. Her methodology's motif compares the eastern religion and myth with the western's, close to the co-text of contemporary literary theory and create the possibility to transform from ‘author-text’ structure to ‘text-text’ research. However, limited by the emperical textology, the three assumptions of Su: (1) there is culture communication between eastern and western culture; (2) Qu Yuan is a genius who had absorbed overseas culture; (3) ＂Asking The Sky＂ is the converge of oversea cultural knowledge, can’t be fully explained. Su make west asia a imagined cultural source, and it echoed with the statement ‘Chinese origin from the west’. Meanwhile, while her Qu Fu's researh carries on, Su reveals the knowledge production of gender and religion's influences. Eventually, her Qu Fu's research highlights the lack of professional reader and the phenomenon of slow transformation of the canon in the particular arena.