頁籤選單縮合
題名 | Liang Qichao and the Conceptualization of "Race" in Late Qing China=梁啟超與晚清中國「種族」之概念化 |
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作者 | 沙培德; | 書刊名 | 中央研究院近代史研究所集刊 |
卷期 | 52 民95.06 |
頁次 | 頁113-164 |
專輯 | 近代中國的知識建構,1600-1949 |
分類號 | 546.592 |
關鍵詞 | 種族知識; 梁啟超; 晚清; 辛亥革命; 帝國主義; 科學; Racial knowledge; Liang Qichao; Late Qing; Revolution of 1911; Imperialism; Science; |
語文 | 英文(English) |
中文摘要 | 讓晚清知識分子起而追求政治現代化的種族知識,屬於「應用知識」的一種。而現代中國認同之建立,則是依賴物種科學來奠定。梁啟超(1873-1929)是此一中國認同之建立的關鍵人物。他希望中國人能夠在世界人種當中求得一席立足之地,進而壯大。晚清革命分子中,其反滿民族主義是以種族知識為基礎的人,亦大多與梁啟超持相同觀點。梁啟超扮演著兩種關鍵性角色:首先,他是將種族知識引進中國的中樞人物;其次,在與革命分子的對話中,他對於強烈「反種族霸權」觀點的建立,扮演著舉足輕重的地位。 種族概念在十九世紀末是以西方科學為基礎。「種族」成了帝國主義的基礎架構之一,但是梁啟超與其他中國知識分子則使用種族知識,來挑戰西方帝國主義合理化的意識形態。梁啟超大半都堅持,種族間存在著彼此融合演變的易變性,而他同時也表白「黃種人」並不差於「白種人」。雖然他不免也帶有種族歧視的態度,不過他反對反滿主義的言論,則已替未來在辛亥革命之後所誕生的多民族國,預留伏筆。梁啟超利用種族知識來重寫中國歷史,並致力爭取中國在世界的地位。他並非唯一這樣做的知識分子,也說不上是中國知識分子的典型代表。話雖如此,我們卻可以從梁啟超身上看出,晚清知識分子是如何採納由帝國主義強權首先闢用之新文化和新象徵等資源,以遂其目的。 |
英文摘要 | Racial knowledge was a kind of “applied knowledge” that enabled late Qing intellectuals to pursue political modernization. The creation of modern Chinese identity depended on the science of biological race. Critical to this process was Liang Qichao 梁啟超 (1873-1929). Liang sought to situate the Chinese in a world of races and make it stronger. Much the same was true of late Qing revolutionaries, whose anti-Manchu nationalism was based on racial knowledge. Liang’s role was two-fold. First, he was pivotal to the introduction of racial knowledge to China. And second, in conversation with the revolutionaries, he was critical in establishing a deeply anti-hegemonic vision of the relationship between the races. By the late nineteenth century, the concept of race was based on Western science. “Race” formed a building block of imperialism, but Liang and other intellectuals used racial knowledge to challenge the hegemony of Western justifications of imperialism. For the most part, Liang insisted on the mutability of races, while he simultaneously proclaimed the “Yellow” race to be the equal of the “White” race. Liang was hardly immune from racialist attitudes, but his opposition to anti-Manchuism foreshadowed the multi-ethnic state that would emerge from the Revolution of 1911. Liang used racial knowledge to rewrite Chinese history and to position China in the world. Liang was not the only intellectual to do this, nor did he speak for all Chinese intellectuals. Yet by focusing on Liang, we can highlight how late Qing intellectuals could adopt new cultural and symbolic resources that were first wielded by the imperialist powers to their [the late Qing intellectuals'] own purposes. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。