량 치차오 계몽주의의 기항지 ― 『新大陸遊記』를 중심으로
A Port-of-call of Liang Qichao’s Enlightenment: Focusing on Xindalu Youji
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During his travels in America in 1903, Liang Qichao has a turning point in his thought: a reservation towards enlightenment thinking and the foregrounding of unity of nation by a strong centralism. The reason the interpretation of this turnaround is cardinal is that it is related not only to an explanation of Liang's thought itself but to that of problem of modernity of China as well. On this subject, researchers have suggested that the unity of China has been valued above individual during the modernization of China. The object of this article is to figure out causes and limits of the turning of Liang's thought, with a focus on analysis of his discourses on America revealed in American Travel Book(1903). His recognition of America is split : on the one hand, he paid his respects to the ‘American Spirit' which had enabled the founding of America and criticized it's fading away while America became imperialized; on the other hand, he regarded it as a general drift of the times and adjusted the direction of Chinese reform according to it. That is, Liang, who had devoted himself to the illuminative thesis of ‘modern subject building' discovered two things and reserved his enlightenment thinking: first, the world stream is being headed for America; second, America which has been a testing ground of the idea of ‘government by majority' once is now rising as a front-runner of imperialism after Europe. In this respect, ‘enlightened absolutism' Liang proposed in American Travel Book marks a port of call of enlightenment in modern China. In the sense of crisis of the country's partition by the world powers, he decided to choose a powerful centralism instead of autonomous individuals. But if we are reminded of the fact enlightened absolutism is an aspect of modern European Enlightenment Thought and enlightenment thought is a double-edged sword in that it includes despotism, we should try to see his ‘enlightened absolutism' as a component his enlightenment thought touches upon. Therefore, we should approach his turnaround in 1903 from the viewpoint of the limits his enlightenment thought faced, not a deviation from enlightenment thought.
Abstract
During his travels in America in 1903, Liang Qichao has a turning point in his thought: a reservation towards enlightenment thinking and the foregrounding of unity of nation by a strong centralism. The reason the interpretation of this turnaround is cardinal is that it is related not only to an explanation of Liang's thought itself but to that of problem of modernity of China as well. On this subject, researchers have suggested that the unity of China has been valued above individual during the modernization of China. The object of this article is to figure out causes and limits of the turning of Liang's thought, with a focus on analysis of his discourses on America revealed in American Travel Book(1903). His recognition of America is split : on the one hand, he paid his respects to the ‘American Spirit' which had enabled the founding of America and criticized it's fading away while America became imperialized; on the other hand, he regarded it as a general drift of the times and adjusted the direction of Chinese reform according to it. That is, Liang, who had devoted himself to the illuminative thesis of ‘modern subject building' discovered two things and reserved his enlightenment thinking: first, the world stream is being headed for America; second, America which has been a testing ground of the idea of ‘government by majority' once is now rising as a front-runner of imperialism after Europe. In this respect, ‘enlightened absolutism' Liang proposed in American Travel Book marks a port of call of enlightenment in modern China. In the sense of crisis of the country's partition by the world powers, he decided to choose a powerful centralism instead of autonomous individuals. But if we are reminded of the fact enlightened absolutism is an aspect of modern European Enlightenment Thought and enlightenment thought is a double-edged sword in that it includes despotism, we should try to see his ‘enlightened absolutism' as a component his enlightenment thought touches upon. Therefore, we should approach his turnaround in 1903 from the viewpoint of the limits his enlightenment thought faced, not a deviation from enlightenment thought.
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