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| 題 名 | Nationalism in Western Guise: Non-Church Movement in Modern East Asian Religious Thought=西方式的民族主義：東亞宗教思想中的無教會主義 |
|---|---|
| 作 者 | 李弘祺; | 書刊名 | 中山人文學報 |
| 卷 期 | 15 民91.10 |
| 頁 次 | 頁57-75 |
| 專 輯 | 東亞文化與儒家經典詮釋 |
| 分類號 | 131.9 |
| 關鍵詞 | 教育敕語; 無教會主義; 內村鑑三; 矢內原忠雄; Kyoiku chokugo; Mukyokai shugi; Uchimura Kanzo; Yanaihara Tadao; |
| 語 文 | 英文(English) |
| 中文摘要 | 東亞文明圈當然是以中國儒家文明為其主體。但是在二十世紀上半，由?村鑑三所開始的無教會主義也曾經在韓國、日本、和臺灣造成了相當的影響。?村的無教會思想受到了基督教新教思想的?發，但也汲取了傳統儒家和佛教的思想，帶有一種對東方文明的嚮往。因此可以說它其實是一種帶有民族主義思想或感情的信仰。但是他主張和平，對日本的天皇崇拜，軍國主義和神道教信仰提出嚴厲的批判，並因?敢於拒絕向天皇的「教育敕語」叩頭，因此影響了很多知識分子，激引他們的尊敬，在當時的韓國和臺灣也起了相當大的影響。 ?村的許多跟隨者也都遵行和平主義，反對日本的軍國思想和帝國主義的擴張。其中最具代表性的應該是矢?原忠雄。它對日本的殖民地政策提出理性而又具有倫理色彩的批判，更對日本侵華提出嚴厲的批評。當時臺灣和韓國年輕人對他景仰不已。 無教會主義的影響力已經過去，而它所創造的東亞「文化圈」也已經解體。但是反思這個例子，我們可以看出另一種所謂的「文化圈」的形成：?村的民族主義實際上是建構在對當時的狹窄民族主義的嚴厲批判上面。惟其能對自己做最嚴厲的反省，否則真正的民族主義便不能成功。這樣的方法居然在當時特殊的環境�媕Y可以造成披靡的影響。這和儒家的東亞文化圈有相當的不同，但都接受一種東亞是一個文化圈的想法，而兩者更都是採取了和平的方式才得以成功。 |
| 英文摘要 | Confucianism is the foundation of East Asian culture sphere. In the first half of the twentieth century, however, the Non-Church Movement led by Uchimura Kanzo had significantly influenced Japan, Korea and Taiwan. The Non-Church Movement derived its inspiration mainly from Protestant Christianity, but it had also received influences from traditional Confucianism and Buddhism. It reflected the contemporary aspiration among the peoples influenced by Japanese culture for an East Asian Civilization. It is therefore also a belief that was tinged by nationalist feeling. Uchimura, however, was a pacifist; he was critical of emperor worship, militarism and Shindo belief that were rising in Japan. He made his name by not bowing to the “Imperial Rescript on Education.” As a result he had an enormous influence among many contemporary Japanese intellectuals. He was also greatly admired by the people in the Japanese colonies of Korea and Taiwan. Many of Uchimura’s followers also adopted pacifist position and were opposed to Japanese militarist policy and imperialism. Of them, the most representative was Yanaihara Tadao. He was especially known for criticizing Japan’s colonial policies with ethical considerations, as well as with a rational and academically sound approach. As a result, he attracted a great following among the young people in Korea and Taiwan. The days of Non-Church Movement have been long gone; the “culture sphere” it created in East Asia has also fallen apart. Reflecting on its brief history, one cannot but conclude that the Non-Church Movement had aspired for a “cultural sphere” similar to what Confucian thinkers had created. The critique of Japanese imperialism and militarism was based on a broad-minded nationalist sentiment that could only be persuasive because it was willing to be critical of the narrow-minded nationalism. Such a paradoxical attitude had its mesmerizing effects, and created, though unconsciously, an influence that was structurally similar to that of Confucianism-inspired “East Asian Cultural Sphere.” The success of both was in employing a fundamentally peaceful approach. |
本系統中英文摘要資訊取自各篇刊載內容。