中國風土和人間的多元性：論和辻哲郎的《風土》的中國文化觀

The Diversity of Chinese Fudo and Ningen: On Watsuji Tetsuro’s Perspectives on China Expressed in Fudo

風土與人間的關係一直是和辻哲郎文化哲學的核心命題。在一九三五年出版的《風土》一書裡，和辻定義文化為風土與人間之互動，並將世界文化按風土分成三類：季風型、沙漠型和牧場型。其中，由於和辻曾於一九二七年赴德留學時過境港滬兩地，因此在討論中國的季風型風土與文化時，和辻除了引用客觀數據與二手文獻外，亦引用了自己的實地考察和親身經歷。可是，基於和辻對於當時中國地理資訊掌握不足，他誤以為中國的風土是「單調廣漠」的平原，而當時的中國人都是對政治「無動於衷」，忽略了中國氣候與地形的複雜性以及文化及社會的多元性。 然而，本文認為，若風土論是一以自我意識的概念為基礎的文化哲學，則只要修正了和辻的錯誤地理知識，人們仍可根據風土論重新分析中國文化，發現其文化意識的多元性。自然及社會科學對中國氣候、地形、社會、經濟、政治、文化的客觀描述不僅未有削弱風土論的理論價值，反而兩者能夠相輔相成：前者描述了風土與人間之基本形態，後者則以自我意識解釋兩者之互動如何生成文化。

The relationship between Fudo (Climate) and Ningen (Human Society) is an essential topic to Watsuji Tetsuro’s philosophy of culture. In his book Fudo published in 1935, Watsuji defines culture in terms of the interaction between Fudo and Ningen and categorizes the world cultures into three types: monsoon, desert and meadow. In particular, when discussing the monsoon fudo and culture in China, Watsuji refers to not only objective data and secondary literature but also his fieldwork and subjective experiences during his visit to Hong Kong and Shanghai in 1927 on his marine journey to Germany. However, due to Watsuji’s insufficient knowledge about the geography of China, he misunderstood that the Fudo of China is merely a “monotonous” plain and Chinese people are “unemotional” to politics and disregarded the complexity of the climate and topography of China and the diversity of Chinese culture and society. Nevertheless, this paper argues that if Fudo study is a philosophy of culture based upon the concept of self-consciousness, once Watsuji’s misinformation about China is revised, it may still be employed to rediscover the diversity of Chinese culture consciousness. Natural and Social scientific researches on climate, topography, society, economy and politics of China does not weaken the theoretical value of Fudo study but actually complement each other: the former illustrates the structures of Fudo and Ningen while the later explains the formation of culture from the interaction between Fudo and Ningen in terms of self-consciousness.