抗日戰爭動員全國、悲壯慘烈，使得許多地方軍人捐棄成見，一致投入這民族共同禦 外的戰爭。其中最顯而得見的是山西的閻錫山，他在抗戰中的表現與頁獻，是應該為 歷史所肯定的。 抗戰時期閻錫山被任命為第二戰區司令長官，無論在山西或是對於全國局勢，均有重 大的影響，是一位舉足輕重的人物，非常值得研究。本論文擬以時間為經、事件為緯 ，藉著分析事件的過程及影響，以突顯人物的重要。全文共分為六章。第一章敘述閻 錫山崛起山西的經過，在辛亥革命、北洋政府、北伐、中原大戰各時期他所扮演的角 色，可說是抗戰以前背景的描述，有助於以下數章的發展。第二章申述自九一八事變 至七七抗戰爆發期間，閻氏面對日軍積極侵華的應付、準備，及其抗日的決心，另亦 述及其建設山西的成效。第三章以第二戰區為主，說明閻氏在山西如何領導軍民抗戰 ，在困厄的環境中，支持到抗戰最後，始終未讓日軍渡過黃河。 第四章探討閻錫山與中共的關係，說明中共利用犧盟會和決死隊叛變，打擊閻氏，並 得以迅速擴張其勢力於華北的經過。第五章則研究抗戰時期日本對閻錫山「合作」的 試探，閻氏如何運用策略以保生存等。最後綜合各章節所舉事件之分析，在結論中為 抗戰時期的閻錫山做一整體性的評論客觀地給予歷史上的地位。 本論文所引用的資料，以國史館典藏「閻故資政錫山遺存檔案」為主，其次是閻錫山 的年譜、回憶錄、傳記，戰時出版品及有關的論著、報紙、期刊等，希望有助於對抗 日戰爭史的探究及對於閻錫山有更深刻的了解。

本論文是從三方面切入進行思考：1、誠懇地檢討西方近代文明所帶來的危機；2、重新檢討儒家思想實踐的可能性；3、中國文化的重新認識。而這三條線正好可貫串閻錫山的一生，透過閻氏早期的學習環境（晚清至民初），正可以檢討西風東漸之影響；中年時期的山西建設，是真正的實踐經驗；晚年來台的回顧省察，冷靜客觀思索中國文化的現代意義。透過這樣的歷程分析，或許能更清晰的認識中國現代化的艱辛步履與可貴經驗，期能提供借鏡，尋求安和之路。 本文的第一章，以較活潑自由方式講述寫作動機，並提出中國與西方學者的一些看法。第二章到第五章是本文主題，採取從閻錫山的經歷來對應中國的現代化與儒學，所以第二章就從成長與時代背景談起，將現代化問題嵌入「反省與學習」這一節，第三節的「信念與實踐」，則與儒學繫聯，用以開展第三章，對於儒學的思維，採取體用之間的安排，中道與仁的種能觀，是體，作為概念及指導；恕道與格致之學，是用，作為具體的行為原則，如此相互的說明，可以展現閻錫山的儒學思想。第四章對時代的省思，則是透過閻錫山對歷史、經濟主張、民主政治、教育及人性的省思，來補充對現代化的看法，而這些省思也是閻錫山的獨特見解，透過這些見解，可以見識他如何面對新舊事物，如何調適其中的矛盾，如何以智慧更上層樓。閻錫山晚年有兩部重要著作－《三百年的中國》、《世界大同》，是根據其67歲以前的經歷及治理山西的經驗，來規劃中國及世界的未來藍圖，其中有許多與儒學思維相契，而山西建設的成果，就濃縮於第五章第一節山西的實踐經驗，第二節中國之未來，則以《三百年的中國》為主，第三節大同之路，以《世界大同》為主，用來構成一幅閻錫山的大同世界美景，也是儒家之夢，人類之夢。 中國在五四以後，對儒學的態度兩極化，閻錫山能堅持對儒學的擁護與力行，相當不容易，應該是透徹了儒學的思維以後，所產生的自信與堅定。雖然我對閻錫山的認識只得十分之一二，但透過這些認識，打開了眼界與心胸，使我深深體會到，儒學的實踐是來自人的本性，這裡沒有玄虛的道理與高深的學問，只是在日常生活之間，在人的一念之間。因此，結論以「安」來敘述儒學，安即是仁，即是均衡與和諧。 / This paper focuses on three aspects: 1) sincerely discussing about the crises brought forth by the modern western civilization; 2) reflecting once again on the possibility of the practice of Confucianism; 3) getting to know the Chinese culture again. The three aspects happen to string up the life of Yen Hsi-shan. By studying the learning environment of Yen’s early age (from late Ching Dynasty to the beginning of Republic of China period), one has the chance to review the influence of western culture on the eastern world. Through analyzing the construction in Shanshi Province in Yen’s middle age as a real practice and the calm reflections on the modern meaning of Chinese culture in Yen’s late life, one can probably learn more clearly the obstacles and valuable experiences gained from the modernization of China. It is expected that the result will play as a mirror for seeking peace and harmony. The first chapter of the paper narrates the initiative of the writing in an active and free style, offering some viewpoints from scholars in China and the west. Chapter Two to Five are the main body of the paper, corresponding Yen’s experiences to the modernization and Confucianism in China. Chapter Two starts with Yen’s growing background and places the question of modernization in the “Reflection and Learning” section. The “Faith and Practice” section in Chapter Three is connected to Confucianism, leading to further illustrations in this chapter, in which the thought of Confucianism is arranged between theory and practice. The middle course and benevolence are the theory as the concept and guideline, and magnanimity and empiricism are the practical principles. The inter-related illustration unveils Yen’s Confucianism thought. Chapter Four states the reflection on time by supplementing Yen’s viewpoints on modernization from his reflections on history, economic stand, democratic politics, education and humanity. These reflections are his peculiar views. By studying his views, one manages to see how he faced with the new and old, moderated the contradictions within, and became more intelligent. Yen’s two important books, Three Hundred Years of China and One World, were written upon his experiences before 67 years old and how he governed Shanshi Province as the blueprints for future China and the world. Many of the contents in the two books matched Confucianism. His construction results in Shanshi are condensed in the first section “Practice in Shanshi”. The second section “The Future of China” talks about Three Hundred Years of China, and the third section “Road to One World” focuses on One World, constructing the beautiful scenery of one world in the eyes of Yen, which is not only the dream of Confucianism, but also the dream of human beings. After the May Fourth Movement, the attitudes towards Confucianism became polarized. It was not an easy job for Yen to persist in and practice Confucianism. His confidence and persistence were generated after he learned thoroughly the essence of Confucianism. Though knowing only very little about Yen, one deeply realizes that the practice of Confucianism comes from human nature. Confucianism is not an abstruse theory but exists in daily life and one thought. Therefore, the paper is concluded on illustrating Confucianism by “peace”. Peace is benevolence, meaning balance and harmony.

第一章：採討山西傳統的教育概況，以甲午戰役為界線。前期的山西教育場所除書院 略具教育功能外，儒學、社學及義學辦理成績不佳。自光緒二十八年以後，各級新式 學堂積極籌辦，在有限的經費下，山西撫衙做了最大的努力。 第二章：首述民國早期山西的政治領導者─閰錫山的政治生涯，次論他本人的教育思 想。 第三章：民國早期山西的初等教育最發達，尤其是義務教育最具特色。中等教育所辦 的成績平平。高等等教育中大學一所、專門學校四所，均能發揮培養高級專業人才的 功能。 第四章：清末山西的實業教育並不發達，至民國以後經過政府的整頓，亦迅速發展起 來，尤其重視一般人民謀生技能的訓練。師範教育仍偏重在短期師範傳習所的辦理。 留學教育中，以留日學生最多，同時政府亦積極鼓勵之。社會教育在民國早期頗具特 色，一方面增加人民的識字能力，一方培養人民良好的道德。 第五章：民國早期山西的教育受到政治環境的影響，經費極不充裕，因此一方面靠省 政府的支持，另一方面則靠各界人士的贊助。

University of Macau / Faculty of Social Sciences. / Department of Government and Public Administration

University of Macau / Faculty of Social Sciences and Humanities / Department of Government and Public Administration