從崇儒到尚俠──論晚清士人對明治漢文史傳中志士形象的接受與轉化

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本文探討晚清兩代士人如何接受並轉化明治漢文史傳《尊攘紀事》、《近世偉人傳》中的志士形象，建構新的人格理想。明治初年，漢學家岡千仞與蒲生重章藉助書寫漢文史傳為志士正名，刻畫出帶有「儒」與「俠」色彩的兩類志士形象：他們皆推崇「尊攘大義／忠孝大義」，情緒慷慨，為國獻身。在甲午戰前，黃遵憲依據漢文史傳撰寫《日本國志》，稱頌日本志士。他以「儒」涵括「俠」，將志士建構成忠君「處士」、「氣節之士」，輕生死，尚意氣，悖離了聖賢君子的人格理想。甲午戰後，維新派士人依據明治漢文史傳與《日本國志》撰寫政論，以「俠」含括「儒」，歌頌慷慨志士，召喚中國義俠。他們吸收康有為、譚嗣同的「仁」學以及公羊學理論，結合「心力」、「博愛」、「復仇」等觀念重構俠士倫理，奠定了國民道德的雛形。

This article examines how two generations of late Qing intellectuals transformed the image of the Japanese hisforical term shishi 志士 (men of high purpose) portrayed by two Meiji Chinese historical writings, Sonjō kiji 尊攘紀事 (Record of the Revere the Emperor and Expel the Foreigners Movement) and Kinsei ijinden 近世偉人傳 (Biographies of Recent Great Men), in the hope of establishing a new ideal personality for the Chinese people. In the early years of the Meiji era, two Confucian scholars, Oka Senjin 岡千仞 (1833-1914) and Gamō Shigeaki 蒲生重章 (1833-1901), respectively composed the above-mentioned books to cherish the memory of deceased shishi. Under the influence of Chinese literature, they portrayed two types of shishi—Confucian scholars and knights-errant—which both rigidly adhered to the principles of loyalty and filiaty as well as fervently sacrificing their lives for national salvation. Before the First Sino-Japanese War, Huang Zunxian 黃遵憲 (1848-1905) complied his Treatises on Japan 日本國志 by drawing on the two books and depicted the knights-errant as loyal Confucian scholars characterized by bravery and impulsiveness, thus violating the ideal personality advocated by Confucianism. Following the war and in wake of the above texts, reformists such as Kang Youwei 康有為(1858-1927) and Liang Qichao 梁啟超 (1873-1929) composed numerous political discussions in praise of the Meiji Restoration and Japanese shishi, and by interpreting shishi as knights-errant, they aimed to arouse a military spirit among the Chinese people. Moreoever, through appropriating the ideas of “power of the mind” 心力, “universal love” 博愛, and “revenge” 復仇 propogated by Kang Youwei and Tan Sitong 譚嗣同 (1865-1898), they also succeeded in generating prototypes of a burgeoning national morality.