| dc.contributor | 歷史系 | - |
| dc.creator (作者) | 楊瑞松 | - |
| dc.creator (作者) | Yang, Jui-sung | - |
| dc.date (日期) | 2025-05 | - |
| dc.date.accessioned | 25-Oct-2024 09:39:50 (UTC+8) | - |
| dc.date.available | 25-Oct-2024 09:39:50 (UTC+8) | - |
| dc.date.issued (上傳時間) | 25-Oct-2024 09:39:50 (UTC+8) | - |
| dc.identifier.uri (URI) | https://ah.lib.nccu.edu.tw/item?item_id=173585 | - |
| dc.description.abstract (摘要) | 晚清時期，尤其是從甲午戰爭之後，日本的公共論述中充斥著大量對於中國的種種負面評論。這些負面「他者再現」(the representation of the other)，經由翻譯評介，不僅被許多晚清知識人視為是理解當時中國弊病的真知灼見，它們針對弊病之源的支那歷史文化或是支那人種民族性的種種批判和分析方式，也被晚清知識人援引挪用。儘管這些來自日本的「東方主義」霸權論述往往充斥著「本質論」和「化約論」(essentialism & reductionism)的謬誤，將複雜 且多元歷史文化現象，濃縮為「一言以蔽之」若干超越時空變化的特質，但是它們和國族想像論述之間卻可謂具有選擇性的親合性 (elective affinity)，因而成為晚清知識界重新認知自我的歷史文化和國族建構想像之典範。然而，很遺憾地，當今學界對於這一項跨語境和跨文化的思想傳播歷史現象之相關研究，仍然有很多值得深入探討的地方。在本文中，我希望以「另類自我東方化」的研究視角，並且以尾崎行雄關於支那和支那人的批評觀點為主要例證，特別是他對梁啟超的「只知有朝廷而不知有國家」之影響，來說明這一項 在晚清時期吸收，挪用明治日本思想關於支那論述的重要跨語境和跨文化交流互動之歷史現象。 | - |
| dc.description.abstract (摘要) | During the late Qing period, especially after the First Sino-Japanese War, a lot of very negative and derogatory discourses regarding China and the Chinese people appeared in Meiji Japan. Nevertheless, quite a number of these very negative Japanese “representations of the other” were quickly translated and introduced into China. Ironically, these negative discourses soon became dominant discourses in defining the true nature of China as well as the characteristics of the Chinese people. Moreover, these new concepts/vocabularies, analytical frameworks, and logics of reasoning in defining China and the Chinese people were eagerly adopted and appropriated by Qing intellectuals in articulating their own views and criticism of Chinese and in constructing national identity. Although these “Orientalist discourses” form Japan are full of reductionist and essentialist fallacies, there seems to have been an “elective affinity” between these “Orientalist discourses” and narratives of national identity. This historical phenomenon of “alternative Self-Orientalization” in the late Qing period has long been ignored by the current scholarship, which mainly deals with Japan’s role in introducing western learning to China and Japan’s invention of new vocabularies. My research on the issue of “alternative Self-Orientalization” will critically analyze how Liang Qichao appropriated Ozaki Yukio’s “Dynasty vs. Nation” discourse in defining the true nature of the Chinese empire, showing the “travelling theory” phenomenon indicated by Edward Said. My study will shed new light on our understanding on this important and complicated inter-cultural and trans-lingual historical phenomenon. | - |
| dc.format.extent | 116 bytes | - |
| dc.format.mimetype | text/html | - |
| dc.relation (關聯) | 國立政治大學歷史學報, No.63, pp.55-102 | - |
| dc.subject (關鍵詞) | 自我東方化; 尾崎行雄; 梁啟超; 朝廷; 國家 | - |
| dc.subject (關鍵詞) | Self-orientalizaton; Ozaki Yukio; Liang Qichao; Dynasty; Nation | - |
| dc.title (題名) | 晚清思想界的「另類自我東方化」: 以尾崎行雄的支那觀為核心的探討 | - |
| dc.title (題名) | The ＂Alternative Self-Orientalization＂ Phenomenon in Late Qing Thought: An Inquiry Mainly in Terms of Ozaki Yukio's Views on China | - |
| dc.type (資料類型) | article | - |
| dc.identifier.doi (DOI) | 10.30383/TJH.202505_(63).0002 | - |
| dc.doi.uri (DOI) | https://doi.org/10.30383/TJH.202505_(63).0002 | - |
