【作者】 杨志强；

【导师】 马以鑫；

【作者基本信息】 华东师范大学 ， 中国现当代文学， 2009， 博士

【摘要】 本论文集中耙梳龙瑛宗知性思想,试图通过对龙瑛宗知性思想的梳理,把握他思想的复杂性和体现出来的“二律背反”的文学表征。从表面上看(尤其是龙瑛宗的文学活动和经历),龙瑛宗介乎于文学与政治之间,沉浮于台湾剧烈的社会变动之中,日据时期能够进入在台日人的文化集团(西川满领导下的《文艺台湾》、矢野峰人组织下“有力的官民有志”的《台湾文艺家协会》);光复后成为战鼓声中的歌者、启蒙者,民族主义的急先锋;白色恐怖中在大多数日据下的文化人(尤其是亲日的)都有不同程度伤害的情况下,他几乎没有遭受到政治迫害。由此,人们不禁会对龙瑛宗的性格与所持观点产生怀疑,特别是他处处充满“协力”大东亚的文字令人费解。然而,通过知性的角度关照龙瑛宗的思想,触摸历史的痕迹(即这些文字)将会对龙瑛宗有一个清晰的认知。罗成纯认为龙瑛宗为“人道主义作家”,学者吕正惠认为其为“民族主义者”,学者林瑞明认为他是“阴柔的抵抗”者,学者施懿林认为他是“认同矛盾挣扎下的双乡人”。在此,笔者更愿意以“知性思想者”、“探求者”将其定位。龙瑛宗毕生都在寻找“知性”。不仅他所创作的小说属于“知性”小说,在他的随笔中也多次提到树立“知性”的思想观的说法。他的知性思想观直接借助于日本文化,而日本文化中的“知性”概念则是借鉴吸收了我国传统儒学、西方哲学融合而成的。在我国,传统儒学中知性的概念早已由孟子正式提出,它的内涵在孔子时代就已有所涉及。“知性”在西方的渊源也很深,可以追溯到苏格拉底时期,正式提出这一概念的是康德的《纯粹理性批判》一书。龙氏知性是一个完全开放性的概念。因为它的开放性,似乎有“放之四海皆准”的嫌疑,但无论如何,对于一个将全部理想寄予文学并终其一生希望通过文学达到最大社会关照有效性的文学耆耋来说,知性的开放性,体现出其思想磷光的丰富性。这种丰富性很难以集中的话语叙述、厘定,作为其知性的内核,流动性是其最大的特征,在每个历史时期都打上了时代的印记,都有时代的标语充塞其间,抑或说其知性背负着台湾社会变迁的深刻性,这种流动性时而急骤,时而湍缓。1937年中日事变后,日本帝国为了扩大侵略版图,将台湾作为军事、经济、政治的“补给地”,加紧对台湾地区经济、文化、政治的控制,以“皇民化”的形式付诸实践。龙瑛宗在1937年后发表《植有木瓜树的小镇》后扬名内地文坛,逐渐成为台湾文化界的主要成员之一,龙氏的思想亦在逐渐的流动与变化中成长与成熟起来。然而,台湾愈发趋紧、高压的“殖民空间”迫使龙瑛宗不断地在“外界自我”与“内面自我”之间跳脱,不断地进入“文化完整性认同与诉求”领域承受煎熬与焦虑。“祖国”这一词汇是在战后台湾常常被提起的关键词,面对焕然一新的政治体制,台湾的知识分子赋予“祖国”更多的想象,想象中参合了对大陆政治理想的期望和对日本殖民仇恨的情绪。由于日本50年的殖民教化,大多数台湾知识者对于“祖国”出现了隔阂。现实中的“祖国”对于时当的台湾知识者来说,实际上亦如此。经历了日本的强化殖民之后,他们有着更为急切的回归“祖国”的意念,不仅仅在版图上回归,且要在“人”的意义上、思想流脉上回归。但他们对于所要回归的“祖国”,大多数人来说了解甚少。纵观龙瑛宗的一生,除去小说创作和生活本身耗去的精力之外,大部分时间着力于“知性”的思考、建构、阐扬、转化当中。虽然,龙瑛宗并没有能够完全建立起自己的知性哲学的体系,但是,给我们留下了一个空间,即管窥日据下台湾知识分子的精神走向的重要空间。更多还原

【Abstract】 This thesis mainly rakes and sifts Long Ying-Zong’s verstand thoughts, attempting to comprehend the complexity of his thoughts and the antinomies embodied from his literature presentation.Outwardly,(particularly from Long’s literary activities and experiences),Long Ying-Zong hovered between literary and politic circle,experiencing ups and downs caused by the social upheaval in Taiwan; during the colonization period of Japan,he could join the Japanese cultural group in Taiwan;(《literature of Taiwan》leaded by Nishikawa Mitsuru,the so-called ambitious citizens under powerful government:Taiwan Literature and Art association organized by yanominehito矢野峰人);he became the singer among war drums,the torchbearer, the pioneer of nationalist after the Recovery of Taiwan;under the white terror,most intellectuals(especially those who were close to Japan) during the colonization period of Japan were subjected to harms of varied extent,while he nearly suffered no political persecution.Therefore,Long Ying-Zong’s character and his viewpoint are both suspected,and in particular,his unintelligible words which are filled with“unite effort”of the Great Eastem Asia are hard to understand.However,a clear cognition of Long Ying-Zong would be formed by studying his thoughts from the verstand aspect, and touching the track of history(that is these words).Luo Cheng-chun considers Long Ying-Zong as a“humanitarian writer”,scholar Lv Zheng-hui argues him as a“nationalist”,scholar Lin Tui-ming believes that he is a“gentle resister”,scholar Shi Yi-lin refers him as“struggling in Identify contradictions under the double Hometown”。Hereby,the author of this thesis prefers to identify him as“verstand thinker”and“explorer”.Long YingoZong had spent all his life looking for“verstand”.As not only his novels belong to the“verstand”novel,but also in his essays he mentioned several times building“verstand”thought.His verstand thought directly draw support from Japanese culture,while the“verstand”conception in Japanese culture makes use of Chinese traditional Confucianism mingled with western philosophy.In China, Mencius had put forward the concept of verstand long before in traditional Confucianism.Its connotation had been referred in Confucian time.In the west,“verstand”can be traced back to Socrates times.This concept is formally put forward in Kant’s The Critique of Pure Reason.Long’s verstand is a totally open concept.Because of its openness,it is under the suspicion of“universally applicable”,however,despite of this,to a aged writer who had placed all his ideal to literature hoping to spend all his life to achieve The validity of the greatest social care by literature,the openness of verstand reflects the abundance of this thought’s glory.And this abundance is hard to be uttered in words or collated.Mobility,the core of his verstand,is its most distinctive character.Every historical period is stamped with its time mark,and is filled with slogans of this time, so in other words,his verstand bears the profundity of social changes in Taiwan,and its mobility switches from sharp to ease every now and then.After the July 7 incident of 1937,in order to extend its aggression territory and make Taiwan its military,economic and political“supplying land”,the Japanese imperialist carried out he Kominka Movement(Japanese assimilation),so as to strengthen their control over Taiwan’s economy,culture and politics.After publishing the A Small Town with Papaya Tree in 1937,Long Ying-Zong became well known among literary circle in the mainland,and gradually became a key member of the cultural circle in Taiwan,so Long’s thoughts developed and matured from the gradual fluidity and changes.However,the more and more tense situation in Taiwan, the“colonial space”under high pressure forced Long Ying-Zong keep shifting from the“outer self-awareness”to“inner self-awareness”and entering the field of“the recognition and entreaty of the integrity of culture”suffering torment and worries.The word“motherland”was a key word mentioned frequently after the war in Taiwan.Facing the entirely new political system,the intellectuals in Taiwan bestow“motherland”more inmagination,in which mix their expectation for the political ideal of the mainland and their hatred towards Japanese colonizing.Due to the 50-year’s Colonial Propaganda and education,most intellectuals in Taiwan are estranged from“motherland”.After being colonized forcefully by Japanese,they have eager intention to return to“motherland”,not only territorially,but also in the sense of“human”and thoughts.But most people know little about the“motherland”to which they are going to return.Overviewing Long Ying-Zong’s life,apart from the effort spent on creating novels and living itself,he spent most of his time pondering,constructing, propagating and transforming“verstand”.Although Long Ying-Zong had not built up his own complete verstand philosophy system,he left us a space,through which we can get a glimpse of the psychological trend of Taiwan intellectuals during the colonization period of Japan.更多还原