從「造化機論」到「培種之道」：通俗性科學在清末中國社會的傳播

The Teachings of the Bedchamber in Imperial China: On Popular Sexology Imported from Meiji Japan

在近代以來攝取西洋文明的浪潮中，性科學作為改造國民和社會所必需的新知識，得到了中國知識人的熱烈擁抱。從二十世紀初開始，以介紹性知識為主題的著作在中文世界陸續登場，並創造了一個持續數年之久的出版風潮。本文主要以清末的出版物為研究對象，一方面通過追尋知識傳播的來龍去脈並考察相關文本的內容，探討清末知識人所接受的性知識集合－－我稱之為「通俗性科學」－－究竟有著怎樣的特色。另一方面，我還通過分析圍繞這些性知識所產生的各類話語，考察性科學在近代中國社會中的影響。本論文主要由四部分組成：第一部分主要考察甲午戰爭以前來華傳教士所著解剖學著作中涉及的性知識。我特別指出的一點是，這些知識儘管沒有給當時的中國讀書人帶來精神上的衝擊，但卻在鄰國日本的知識界掀起波瀾。第二部分把眼光移向明治時期的日本社會，探討這一時期曾風靡一時的「造化機論」，它是中國通俗性科學的源頭。除了介紹千葉繁譯述《造化機論》一書的內容，同時也考察了屬於造化機論中的特有認知，如情慾論以及電氣說等，以及圍繞造化機論的各類不同話語的存在。第三部分考察造化機論進入中國社會的具體過程。在保種強種的口號聲中，造化機論被清末知識人幻視為「物理學之源」、「心靈學之本」，與其他學校教育的著作混在一起，介紹給國人。在全面考察造化機論被清末知識人接受的幾種方式－－日文版、日文版的中譯本、日本人的漢文編纂本，以及中國人的編纂本－－的基礎上，我還分析了其中有代表性的幾部著作的各自特色，如法烏羅《男女交合新論》、森田峻太郎《傳種改良問答》等。第四部分以通俗性科學中特有的認知－－電氣說為研究對象，探討其在中國社會流布的情形。電氣說不但在清末被廣泛接受，而且其影響力持續到民國時期，最終在1920年代後期張競生的文章裡達到高潮。通俗性科學曾被中國知識人廣泛接受，可以說是近代中國新知識建構過程中不該被遺忘的一頁。

In the introduction of western civilization through Chinese modern history, sexology, as a new knowledge necessary to enlighten citizens and the society, was warmly welcomed by Chinese intellectuals. Since the start of the twentieth century, works introducing sexual knowledge kept coming up, bringing a surge of such publications that lasted several years. This paper studies relevant publications in the late Qing Dynasty, and through seeking the origin and development of the dissemination of such knowledge as well as examining specific texts, discusses the features of the sexual knowledge system assimilated by intellectuals at that time - named as 'popular sexology' in this paper. On the other hand, in analyzing the variety of discourse centering on such sexual knowledge, it discusses the impact of sexology on modern Chinese society. This paper is composed of four parts. In the first part, it examines the sexual knowledge in works of anatomy written by the missionaries coming to China before the Sino-Japanese War of 1894-1895. One point that is particularly emphasized here is that, even though such knowledge had little impact on Chinese intellectuals, it triggered great response in the intellectual community in the neighboring Japan. In the second part, the paper focuses on Japan during the Meiji Reform, and discusses the Zōkaki-ron popular at that time, which is also the origin of the popular sexology in China. Besides introducing Chiba Shigeru's translation of Zōkaki-ron, it examines such perspectives particular to the Zōkaki-ron as theories of sexual passion and electricity, as well as the diverse discourse centering on the Zōkaki-ron. In the third part, the paper examines the introduction of the Zōkaki-ron to the Chinese society. Under such slogan as 'better child birth and rearing to secure a stronger nation', the Zōkaki-ron was mistakenly seen as the fundamental of physics and psychics, and introduced to China mixed with other educational works. Based on a comprehensive study of the versions of books introducing the Zōkaki-ron, which include the Japanese version, its Chinese translation, the Chinese edition compiled by the Japanese, and the compilation done by the Chinese, this paper examines the features of several representative works, such as Nannü Jiaohe xinlun (A new theory on sexual intercourse. An adaptation from the original by O. S. Fowler) and Morita Syuntarō's Chuan Zhong Gai Liang Wen Da (FAQ on Giving Better Birth). In the fourth part, the paper focuses on a particular perspective in popular sexology-the theory of electricity, and examines its dissemination in China. Not only was it widely accepted in the late Qing Dynasty, its influence continued throughout the early Republican period the period of the Republic of China and culminated in Zhang Jingsheng's articles in the late 1920s. Popular sexology, once extensively accepted by Chinese intellectuals, constitutes a part in the establishment of the new knowledge in Modern China that should not be forgotten.