本比較研究討論兩位廣被推崇，卻常被誤解的的知識份子一曼海姆(1893-1947)及唐君毅(1909-1978) 。驟眼看來，他們似乎沒有太大可比擬之處。曼海姆是匈牙利古典社會學家。而唐君毅則為近代中國文化運動一當代新儒家一的中堅人物。在本文看來，他們之所以容易被誤解是他們的思想均有較重要的紕漏，而他們共同作為流亡知識份子的經驗，是導致他們思想的缺失的主要原因，亦是本文將他們作比較研究對象的根據所在。本文演繹曼海姆的思想，尤其針對其中帶試驗性質的不連貫性，至於唐君毅思想的特質是近乎玄想式的觀念主義。本文通過他們各自的流亡經驗及社會本體論處境以解釋他們思想的缺點。 / 按布伯的看法，有利的知識及文化環境須建基於社群內的互動生活，只有在這樣的背景下，社會及文化(傳統)條件才可平衡地交往發展。循這思路出發，本文分析的二位知識份子均生活於長期失卻「家」的狀態一即與個人存在所契合的生活場所一及失卻人置身於「家」中的安全戚、自然白發的戚覺。正是因此曼海姆的流亡可說是直接引發他思想的試驗色彩與性格，他試圖在不同社會與文化脈絡中找尋一個文化的平衡點，卻因將注意力過份著眼於面對各種社會關條而不幸失落在其中，故此他難以找到一個統一的思想觀念或架構來綜合他不同時期的思想，以及其中的不連貫甚或矛盾。至於唐君毅，跟曼海姆剛好相反，只將注意力集中在中國文化及儒家傳統的傳承上，在其流亡期間沒有作出多大文化適應。一方面他離開了他本來身處的社群，男一方面他亦沒有融入新的社會。這正好解釋他觀念及玄想意味甚濃的思想形態，他過份集中於文他想像中，而相對抽離於社會生活及現實。 / 通過研究這兩位學者，本文提出對「傳統的社會學強度綱領」，指出「傳統」的重要性可同時普及於現代及傳統社會，因為傳統所司的功能對不同類型的社會均有其價值一提供文化框架、文化慣習及文化的信託。本文希望藉理解曼海姆及唐君毅作為流亡知識份子與傳統的關係，推動社會學中對「傳統」的詮析及應用以理解社會生活。 / The present comparative study engages with two highly regarded intellectuals who are however also candidates of convenient misinterpretation-Karl Mannheim (1893-1947), the Hungarian classical sociologist, and Tang Junyi (1909-1978), the major spokesperson for the Chinese cultural movement of contemporary Neo-Confucianism. These intellectuals are juxtaposed for the common experience of exile that each had to undertake, which spanned the major part of their mature lives, as well as disrupted their affinity with tradition. Mannheim's and Tang's experiences of exile and tradition are considered here as among the major factors for the misinterpretation that they face, as regarding Mannheim's experimentalism and Tang's contemplative idealism. / On the empirical level, by way of probing into the respective social ontology of Mannheim and Tang as intellectuals in exile, this study establishes their different epistemic predicaments as diametric manifestations of the unhomely and hence unnatural intellectual conditions plaguing them in exile. Unhomeliness designates the condition in which an intellectual loses his home base-an existential realm of familiarity and certainty-that underlies the unity and continuity of his individual and intellectual identity. An unhomely intellectual is situated in an unending intermediate state between home and host, for which the social and cultural orientation of intellectual identity becomes problematic. / Along Martin Buber's line of thinking, a productive intellectual and his cultural condition has to be one of a spontaneous communal setting where there is a balanced interplay of the social and the cultural/traditional dimensions. The experimental incoherence of Mannheim's thought is thus considered here as the predominance of the social factors in his intellectual production during exile. While for Tang Junyi, his primarily contemplative posture even regarding the substantive agenda of Chinese modernisation is the result of the pre-eminence of the cultural/traditional parameter in his intellectual formation. / On the conceptual level, the state and experience of exile also spell the significant breaching and the bracketing of the immediate relationship between intellectual and the cultural tradition he was raised in. Exile thus provides the vantage point for a closer diagnosis of the immediacy of tradition and intellectual, which is generally overlooked in a naturalistic communal context. / The substantive concern with exile notwithstanding, opting for the (re )instatement of tradition in the form of a strong programme of the sociology of tradition comprises the broader leitmotif of the present study. A strong programme for sociological study of tradition reaffirms the centrality of tradition in all forms of societies, even modem society. Tradition as in this dissertation is delineated into the three analytical attributes of cultural framework, cultural habitus, and cultural commitment, viewed as indispensable to the survival of all societies. A strong programme of tradition is meant to rectify the protracted asymmetric relations between tradition and modernity which impedes meaningful exegesis of not only the traditional, non-Western (or non-modem) societies, but modem societies as well. It is also essential for the ongoing reflection of Western sociology and the Enlightenment discourse, regarding their relationship with the alleged 'tradition' that they unwittingly fabricates. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Chan, Siu Han. / "December 2011." / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 319-350). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstract also in Chinese. / Abstracts in English and Chinese. / ABSTRACT --- p.i / ACKNOWLEDGEMENTS --- p.iv / Tradition, Intellectual and Utopia: Towards a Strong Programme of the Sociology of Tradition / Chapter 0.0 --- Prologue --- p.1 / Chapter 0.1 --- Detraditionalization Thesis and the Strong Programme of the Sociology of Tradition --- p.2 / Chapter 0.2 --- Towards a Strong Programme of Tradition in Sociological Inquiry: Thematics --- p.22 / Chapter Chapter 1 --- Analytical Framework: Tradition and the Social Ontology of an Intellectual in Exile / Chapter 1.0 --- Prologue --- p.50 / Chapter 1.1 --- Research Design and Analytical Considerations --- p.51 / Chapter 1.2 --- Analytical Framework: Tradition and the Social Ontology of an Intellectual in Exile --- p.59 / Chapter Chapter 2 --- Karl Mannheim and a Sociology with Cosmopolitan Intent: The Labyrinth of Tradition and Utopia / Chapter 2.0 --- Prologue --- p.101 / Chapter 2.1 --- Karl Mannheim: The Awkward Classical Sociologist --- p.102 / Chapter 2.2 --- Stages of Mannheim's Intellectual Development --- p.106 / Chapter 2.3 --- German Tradition and Mannheim's Utopian Sociology --- p.108 / Chapter 2.4 --- The Crossroad of Traditions and Mannheim's Sociology with Cosmopolitan Intent --- p.122 / Chapter 2.5. --- The Labyrinth of Tradition and Utopia: Mannheim and Unrooted Cosmopolitanism --- p.136 / Chapter Chapter 3 --- Karl Mannheim's Split Allegiance to Cultural Traditions: The Intellectual Experimentalism of an Unhomely Intellectual / Chapter 3.0 --- Prologue --- p.143 / Chapter 3.1 --- Mannheim's Intellectual Experimentalism and Immaturity --- p.144 / Chapter 3.2 --- Mannheim's Exile, and his Exile from Exile --- p.148 / Chapter 3.3 --- Gaining Access to the Centre: The Immigrant Intellectual in Germany --- p.152 / Chapter 3.4 --- Mannheim's Hobson's Choice: The Refugee Scholar in England --- p.157 / Chapter 3.5 --- Split Allegiance to Traditions: The Epistemic Predicament of an Unhomely Intellectual --- p.173 / Chapter Chapter 4 --- Tang Junyi and Cultural Evangelism: Chinese Tradition and the Utopia of Here and Now / Chapter 4.0 --- Prologue --- p.185 / Chapter 4.1 --- Tang Junyi: The Peripheral 'Giant of the Cultural Universe' --- p.186 / Chapter 4.2 --- Collective Deliverance from the Tragic: Precocious Settlement of Tragic Consciousness in Chinese Culture --- p.201 / Chapter 4.3 --- A Philosophy of Philosophy: The Spirit of Human Unity in the Nine Realms of Mind --- p.221 / Chapter 4.4. --- Envisioning a (Confucian) Utopia of Here and Now: Living as Redemption --- p.237 / Chapter Chapter 5 --- Tang Junyi's Epistemic Predicament: The Homely Intellectual away from Home / Chapter 5.0 --- Prologue --- p.243 / Chapter 5.1 --- The Contemplative and Religious Posture of Tang Junyi's Thought --- p.244 / Chapter 5.2 --- Tang Junyi's Engagement with the Pathogenesis of Chinese Intellectual Milieu --- p.249 / Chapter 5.3 --- Tradition in Exile: Defending the Centre from a Peripheral Position --- p.255 / Chapter 5.4 --- Tradition and Exile: The Intellectual Sojoumer in Hong Kong --- p.263 / Chapter 5.5 --- Idealistic Approach and The Homely Intellectual away from Home --- p.277 / Chapter Chapter 6 --- Tradition and Intellectuals in Exile: A Comparison of Karl Mannheim and Tang Junyi / Chapter 6.0 --- Prologue --- p.283 / Chapter 6.1 --- The Interplay of the Social and the Cultural/Traditional on Exiled Intellectuals: A Comparison of Karl Mannheim and Tang Junyi --- p.285 / CONCLUSION / Chapter 7.1 --- Tradition and the Inner-order of an Intellectual Vocation --- p.306 / Chapter 7.2 --- Further Thought on Utopia --- p.315 / BIBLIOGRAPHY --- p.319

本項研究旨在探討近代中國男性知識分子性別與國族論述之間的互動關係，藉以突顯近年學者利用後殖民性別/國族理論模式解釋上述問題的盲點和不足之處。 / 根據後殖民性別/國族理論的觀點，反殖民男性精英的性別與國族論述之間呈現出對立和矛盾，這成為了學者們以性別角度，批評近代中國國族主義的基調。然而，本研究要論證的正是這種後殖民性別/國族理論難以完全解釋近代中國歷史語境中的相關議題。 / 本文第一章探討康有為的「男女平等」論述如何假借儒家傳統「聖人」的論述模式，開拓現代性別平等的論說空間；第二章分析金天翮在晚清國族主義脈絡下建構的「女權」論述，如何為當時女權主義者打開批判男權統治的論述場域；第三章闡述周作人五四時期的「女性」論述如何通過新性道德討論，以及批判父權意識型態，創建女性主體性的論述模式；第四章解析張競生的「女體」論述如何將女性情慾與國族論述連結起來，開創女性情慾自主論的空間。通過四位知識分子的思想分析，本文勾勒出晚清以迄五四這個歷史階段較突出的性別/國族論述模式，闡釋近代中國性別與國族論述之間的互動關係。 / This research aims to explore the interactive relation between gender and nation in the discourse of the Modern Chinese intellectuals. Through details examination of the interactive discourse of gender and nation, this study seeks to demonstrate the inadequacy of the postcolonial critique of the nationalist bias on gender. / According to the gender analyses of the post-colonialists, gender and nation appear to be placed in opposition and conflict with one another. It is from this perspective of gender that many Chinese study scholars advance their critique on Chinese nationalism. However what I want to argue in this thesis is that such application of the post-colonial critique on gender and nation is over-representation of the gender/nation discourse in the context of Modern China. / In the first chapter of this thesis, I shall demonstrate how the discourse of Kang Youwei on “equality between men and women (「男女平等」)has revised the conception of the “Confucian sagefor the alignment with the modern discourse on equality of gender. In the second chapter, I shall how Chin Sung-ts’en’s(「金天翮」) dissemination of the conception of“ Women’s Right(「女權」) has inspired the female elite to criticize the patriarchy in the context of the national discourse on Late Qing period. In the third chapter, I shall examine how Zhou Zuoren’s(周作人) discourse on women (「女性」)has, through his participation in the construction of the “New Sexual Morality and his critique of the ideology of patriarchy, constructed the discursive foundation of female subjectivity during May Fourth period. And finally, in the fourth chapter, I shall explain how the discourse of the “female body (「女體」) by Zhang Jingsheng (張競生) reinstates female sexuality into the nationalism discourse and how such connection creates the site of liberation for female sexuality. / By analysis these four different intellectuals, this thesis has traced the development of these distinctive models of discourse on gender and nation, and demonstrated a mutually implicated relation between the two from the Late Qing to the May Fourth period in Modern China. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 凌子威. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 143-164). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Ling Ziwei. / 前言 --- p.1 / Chapter 第一章： --- 傳統與現代性的角力：晚清「男女平等」論的開展 --- p.21 / 康有為的《大同書》：「男女平等」論的「聖人」模式 --- p.27 / 打破「內外之防」：女子獨立人格的肯定 --- p.34 / 推翻家庭專制：「去家界」的激進主張 --- p.38 / 結論 --- p.45 / Chapter 第二章： --- 女權主義與國族主義之間：晚清「女權」論的催生 --- p.47 / 歐洲「女權」說翻譯與移植 --- p.51 / 金天翮的《女界鐘》：「女權」與「新中國」論的互涉 --- p.62 / 化私為公：塑造「國民之母」形象 --- p.65 / 「女權」與「民權」：建構中國女子革命論 --- p.72 / 結論 --- p.82 / Chapter 第三章： --- 「反傳統」與主體建構：五四「女性」論的確立 --- p.88 / 周作人及其「靈肉一致」女性觀的探索 --- p.91 / 重建新性道德：貞操、自由戀愛與婚姻制度 --- p.96 / 打破性禁忌：「不淨觀」與「假道學」 --- p.105 / 結論 --- p.111 / Chapter 第四章： --- 「性」與國家：五四「女體」論的爭議 --- p.113 / 強種與優生：由晚清「反纏足」到五四「產兒限制」 --- p.116 / 張競生及其「第三種水」論：女體歡愉/強種救國的另類想像 --- p.124 / 反客為主：女性情慾自主權 --- p.131 / 結論 --- p.136 / Chapter 結論： --- 近代中國「性別」與「國族」論述的互動 --- p.139 / 徵引書目 --- p.143