【作者】 蒋功成；

【导师】 江晓原；

【作者基本信息】 上海交通大学 ， 物理学， 2009， 博士

【摘要】 中国当代的优生学的重建既与实行计划生育政策的需要有关,也与优生学在近代中国长期的发展有密切的关系。了解近代优生学在中国的传播过程及其社会影响,对于科学评价当代优生学及人类遗传学的应用价值等方面具有非常重要的历史与现实意义。论文第一章“西方优生学传入中国的前奏”讨论了中国古代传统的优生文化和西学东渐下传统优生思想的发展。中国的婚育传统表现出在生育方面重男轻女,对残疾者抱一种同情的态度,以家庭为本位,具有较为完善的婚育制度等特点。在清末西学东渐和国族衰亡的背景下,又出现了通过“减民”来进行生育控制,通过“杂婚”来优化种族血统等“人种改良”的思想。第二章“优生学在近代中国的传播历程”分析了源自西方的优生学在中国的早期引入,以及其后它在社会中广泛的传播过程。本研究首次注意到,1898年翻译出版《天演论》的严复、1902修订《訄书》的章太炎是近代优生学在中国最早的传播者,同时也是西方遗传理论在中国的最早传播者。以前的学者没有注意到这一点,是与高尔顿及其领导下的生物统计学派的贡献在遗传学史的研究中普遍被忽略有关。1919年以后,优生学的知识通过书籍、报刊、中学与大学教材等方式在中国得到了广泛的传播。在中国近代优生学的传播过程中,山格夫人1922年的访华及其后中国兴起的生育节制运动,潘光旦、周建人等学者对优生学的长期宣传和普及,中国诸多人文学者、社会学家对优生学的广泛讨论都发挥了重要的作用。第三章“优生学与中国近代的婚姻观”通过对《善恶家族》等优生学作品的分析,研究了当时人们对“低能”这种遗传性状的认识,并揭示了优生学对近代中国人择偶观念的影响。优生学在知识分子间的广泛传播促进了精英主义择偶伦理观和以遗传性优劣为择偶“科学”标准的新“内婚”制度的形成。本章还以长诗《羸疾者的爱》的分析为切入点,研究了当时人们对“肺病”遗传性的认识,并揭示了优生学对知识分子爱情观念的影响。优生学家认为“合乎善种学的婚姻便是恋爱结婚”,自由恋爱有利于择偶的自由与选择,所以婚恋自主、社交公开和男女同校这些婚姻改良的措施得到优生学家的支持。第四章“优生学与中国近代的生育观、亲子观”首先通过对鲁迅和朱自清等近代作家相关散杂文作品的分析,研究了优生学对中国传统生育观念和亲权观念的影响。优生学的传播促进了一种“幼者本位”亲子观的建立,这种“幼者本位”的观念认为婚姻最重要的目的在于健康子女的养育,只有心身健全的人才有做父母的资格。针对激进女权主义者鼓励妇女走出家庭,摆脱生育的责任等主张,潘光旦等优生学家从优生学的原理出发,阐发了中国传统家庭思想中许多符合优生优理的成份,提出了男女教育要有性别的分化、要注重择偶、胎养、母乳喂养和家庭性教育等具有独特女性主义视角的“新母教”观点。第五章“中国国情下优生学科学性问题”比较了中国近当代优生学的区别,总结了中国近代优生学的学科特点,并对中国当代优生政策所受到的西方批评意见进行了分析。近代的旧优生学具有精英主义和民族主义的特点,体现出社会生物学的研究范式;当代的新优生学则体现出大众化和实用主义的特点,具有较明显的医学遗传学范式。与西方的优生学相比较,中国近代的优生学与种族主义关系不大,近代中国政府没有能力推行广泛的优生运动,优生学的发展受到传统婚姻、生育、家庭观念的深刻影响,体现出近情、客观而中和的特点。中国当代优生学的重建及相关法律的制定受到来自西方的批评。为了消除不必要的误解,中国当代的遗传学家与西方同行们进行了充分的沟通和交流,并且在遗传学及其技术如何运用于人类方面达成了共识。在对优生学和遗传学进行道德评价时,我们所依据的伦理准则不能只以欧美早期的生命伦理学原则为基础。优生学在历史上存在着许多的错误,但这些错误不能成为定性其成为“伪科学”的理由。更多还原

【Abstract】 The rebuilding of the Science of Healthy Birth in contemporary China had relation to the need of the policy of family planning in Chinese Mainland and based on the long history of eugenics in modern China. Studying the communication of eugenics in modern China and its influence is important to evaluate the value of the Science of Healthy Birth and the Human Genetics in contemporary China.Chapter1 discusses the eugenic culture in Chinese ancient tradition and its development in the time of“western learning spreading to the east”. Ancient Chinese liked to have a son than to have a daughter. They had a commiserative attitude to handicapped person. There was the integrated system of marriage and procreation in ancient China. In the background of“western learning spreading to the east”and the nation declining to deceased, Wang Shiduo had brought forward a way of“Jianmin”(reducing population) to control procreation, as well as Kang Youwei had brought forward a way of“Zahun”(miscegenation) to improve Chinese stirps.Chapter2 introduces the pioneers who imported eugenics to China first and the spread process of eugenics in Chinese society. Yan fu and Zhang Taiyan could be regarded as the earliest disseminator of eugenics and the earliest disseminator of the western heredity theory. The reason they have not been noticed by historian of science is that the contributiveness of Galton and his school of biostatistics was overlooked universally in the study of genetics history. The knowledge of eugenics had been spread abroad by eugenic book, magazine, newspaper and textbook of high school and college in modern China after 1919. Margaret Sanger’s visiting in China 1922 and the movement of procreation limit afterwards, the popularization and publicizing of eugenics by Pan Guangdan, Zhou Jianren and other scholars, the arguments about eugenics widely by a lot of humanists and sociologists, all these works had acted important function in the spread of Chinese modern eugenics.Chapter3 studies the knowledge of feeble-mind in modern society and reveals the influence of eugenics to the thought of modern Chinese people by analysis to the eugenic book The Kallikak Family:A Study in the heredity of Feeblemindedness.. The eugenics spreading abroad in intellectuals had promoted an elitism mate-selection ethic and an endogamy system which made the bad or good heredity as the science criterion of mate-selection.The chapter also studied the understanding of people in modern times to the heredity of pulmonary tuberculosis by analysis to the poem the love of a lunger which could tell us the influence of eugenics to the love idea of intellectual persons. The eugenic love view“not love for love”was based on genetics and evolutionism. In some eugenicist’s eyes,“the marriage based on the theory of eugenics is the marriage for love”. As a whole, these marriage reformation measures just as loving freely, party in public, coeducation were upheld by eugenicists.Chapter4 studies the influence of eugenics to the concept of procreation and parent rights in Chinese tradition by analyzing the essays of Lu Xun and Zhu Ziqing. The spread of eugenics in modern China helped to set up a new concept of parenthood as“younger-foremost”. The concept thought that the most important purpose of marriage is breeding the healthy children and demanded that just the person healthy in physical and mental has the qualification to be a parent. Eugenicist Pan Guangdan criticized the opinions of some radical feminists who encouraged women out of family and demanded to cast off the duty of procreation. Pan expounded many eugenic element from Chinese traditional family thought. He advocated that education should have sex differentiation and the women should pay attention to spouse selection, embryo care, breastfeeding, sex-education in family.Chapter5 compared the difference of modern eugenics and contemporary healthy-birth study in China, summarized the characteristic of eugenics of modern China and analyzed the criticism to the policy of procreation in contemporary China. The old eugenics made the elitism and nationalism as its guidelines and embodied the study paradigm of socio biology. On the contrary, the new healthy birth science had the pragmatistic and popular characteristics and embodied the study paradigm of medical genetics. Compared with eugenics in west countries, the eugenics in modern China also had such characteristics: it wasn’t affected basically by racism; the government of modern China had not the power to push the eugenic movement; the eugenics in modern China was affected deeply by the traditional thoughts of marriage, procreation, family and embodied the characteristics of humanity and objectivity.The rebuilding of the study of healthy births and the law on maternal and infant health was criticized by the west scholars. For avoiding the misunderstanding, some geneticists of China made great efforts to communicate to west geneticists and grabbed eugenics common ground. We could not evaluate the value of genetics and eugenics just by the life ethnics of Occident. Through eugenics included a lot of mistake in its history, these mistake could not become the reason to call it as a sort of pseudoscience.更多还原