平台簡介

本計畫旨在運用國立中山大學秀異的國際漢學學術人才及研究量能,建構「國立中山大學國際漢學平台」,平台將邀集長期在臺灣研究、生活並扎根的漢學專家及海外的學術夥伴, 進行富有啟發性的漢學研究。 本計畫擬將「國際漢學」定義為一兼容並蓄的多元學術領域,其地域涵蓋中國大陸、台灣、香港、澳門、新加坡、馬來西亞、越南、歐美地區等全球華人世界。然 提出漢學的「國際性質」是為強調中華世界的核心認識論——包含儒家、道家以及佛教——向來是充滿活力且隨時空不斷流轉的多元文化傳統, 長期影響了亞洲內外的不同民族、地區與社會。因而,漢學具有的國際性質也相當程度展現了其自身的現代意義: 在全球政治與經濟的力量逐漸轉向中華世界的今日,中華文化與歷史的知識是21世紀全球人文中不可或缺的寶藏。

This project aims to establish a Forum for Global Sinology at National Sun Yat-sen University’s College of Liberal Arts, drawing on the extensive international experience and inter-disciplinary strengths of the college to do so. This platform will construct an analog and digital space to bring together Taiwanese sinologists from across the island as well as their international counterparts, working to further research into the Sinological past and present. The project defines Global Sinology in a broad and encompassing manner, as the study of how Sinitic speaking and reading peoples have made meaning in and for the world, both historically and today, including in Mainland China, Taiwan, Hong Kong, Macao, Singapore, Malaysia, Vietnam, the Americas, among many other locales. To recognize the "global" nature of Sinology is to insist that the epistemological structures that have historically defined the Chinese world, most notably Confucianism, Daoism, and Buddhism, have since their very inception been dynamic and spatially mobile traditions, influencing a wide variety of ethnicities, regions, and societies in Asia and beyond. Sinology is global in a vividly contemporary sense as well- never has a knowledge of Sino-culture and history been more urgent than today, as global economic and political power shifts to the Sino-world in the 21st century.

成立宗旨

Purposes and Goals

十九世紀末以降,中華世界的思想家面臨前所未有的挑戰,即:在一個由歐美資本主義與帝國主義所框定的世界中,如何安放傳統中華文明的秩序?這樣的問題為中國與華語語系世界帶起了一波波革命性的浪潮及後續的改革運動,為整個社會結構與知識體系帶來深遠的影響。「國際漢學」旨在向種種全球化的歷程與轉型發難,既承認「現代」對過去所帶來的裂解,但同時「謀求了解活生生的傳統在當代中華世界裡所扮演的重要角色」(漢學家白傑明 Geremie Barmé,2020).

From the late 19th century onward, Chinese thinkers grappled with a critical challenge: what place could the traditional Chinese civilizational order have in a world defined by Euro-American capitalism in its imperialist form, a question which brought waves of revolution and reform to China and the Sinophone world beyond, leaving a profound effect on its social structures, knowledge practices, and collective identities. Global Sinology aims to interrogate these global processes of transformation, seeking on the one hand to understand the ruptures that the modern period brought, while on the other seeking to foster, to use Sinologist Geremie Barmé's words, the "ability to appreciate critically the living past in China’s present" (2020).

由此,我們除了高度意識漢學裡的全球性特質,本平台亦將同時關照在重層本土脈絡底下孕育我們的土地——臺灣。肇因於自1949年以來島嶼複雜的地緣政治,因緣際會之下使得這塊土地大量吸納以中華民國文化為基底的學術骨幹,如中央研究院、故宮博物院及為數眾多的民國文人學者,又與臺灣本土知識份子聯手將島嶼辯證性地轉變成「中華民國-臺灣」的跨文化民主之島,成為全世界學習華人文化的國際漢學中心(楊儒賓,2015)。時至今日,這樣遺產的仍持續發揮其影響力:臺灣擁有世界一流的漢學家在知名機構中進行研究,同時逐年地邀請世界各地的漢學家來使用這些特殊的檔案和圖書資料,但到目前為止,這些國內專家和貴賓們,大都各自進行獨立研究,尚未形成一具有臺灣人文風土的國際漢學社群與學術網絡。「國立中山大學國際漢學平臺」的建立,則致力於解決這樣的缺憾 ,將本計畫打造一提供海內外漢學家國際學術交流的平臺,並同時深耕臺灣。

While recognizing the global nature of Sinology, the Forum also emphasizes the dynamic local context within which we are imbedded: Taiwan. Owing to the island's complex geo-political status following 1949, it was able to absorb not only foundational culture institutions of the Republic of China such as Academia Sinica and the Palace Museum, but also a multitude of scholars loyal to the Republic, who linked up with Taiwan's own domestic intellectuals to turn the island into a center of Sinological scholarship for two generations of foreign and domestic students who could not go to the Mainland (Yang, 2015). This legacy of scholarship continues today: Taiwan features world-class Sinologists working in institutions across the island, while also annually hosting hundreds of foreign Sinologists to come to the island to use its distinct archival and library materials.

However, there exists to this date no single forum through which to bring domestic and foreign Sinologists together on the island, one imbued with the plural and open sensibilities inherent to the humanities in Taiwan, where lasting intellectual collaborations can be formed. At the moment, these domestic experts and distinguished visitors all work in relative isolation, without lasting synergies formed. The Forum for Global Sinology at National Sun Yat-sen University aims to address this lacuna, becoming the major platform through which Sinologists routed in and through Taiwan can come together to collaborate.

平台與高雄

The GSF and Kaohsiung

本平台座落於具跨文化及重層歷史的高雄西子灣地區,為國立中山大學文學院旗下之學術機構,並由教育部及科技部「標竿計畫」資助而成。橫跨山海的南台灣地區原為原住民族的家園,而明清漢人多於此地移墾,至清末開港通商,日人治台時以日文「濱線」命名此地為「哈瑪星」,時至今日高雄已成為台灣最大的商貿良港,亦為與周邊的中國大陸、日本及東南亞地區來往頻繁的亞洲經貿樞紐。

This platform was launched as a “Benchmark Project” co-funded by Taiwan’s Ministry of Education and Ministry of Science and Technology. The platform finds its institutional home in National Sun Yat-sen University’s College of Liberal Arts. The college is located in Kaohsiung’s Sizihwan area, which has its own layered, transcultural history. Southern Taiwan was long home to a variety of indigenous peoples, both in its coastal and mountain areas. Kaoshiung harbor was originally opened up by Han Chinese settlers during the period of Qing dynastic rule, and saw significant development during the Japanese colonial period, where it came to have the name Hamasen, meaning “coastline.” Today, Kaohsiung possesses the largest commercial harbor in Taiwan, having become one of the most important trading centers in Asia, with commercial link to the Mainland China, Japan, and southeast Asia.

戰後的高雄,由於過往肩負重工業發展的使命,國家甚少投資在教育、知識與文化上的相關建設,造成南北經貿發展的長期失衡,而近來政府注視到此一問題的嚴重性,透過政策制定來緩解南北資源不均的景況。高雄,今日亦正走在其經貿及文化轉型的路上,透過文化建設、教育資源的挹注,交通路網的串連及公園綠地的開發,拓展至整個城市。

In the immediate post-war period Kaoshiung was valued primarily for its commercial and industrial output, with little investment being made in educational, intellectual, or cultural institutions. This is but one element of a long-standing imbalance in resource allocation across northern and southern Taiwan, an imbalance that recent government policy has worked to redress. Today, Kaoshiung is in the midst of its own economic and cultural transformation, with extensive new investments in cultural institutions, educational infrastructure, transport networks, and park spaces opened up across the city through extensive green-belt initiatives.

本平台將高雄視為所在的家邦,並致力於協助推動都市的知識及科技轉型使之成為一耀眼的國際都會。高雄過往的漢學歷史軌跡埋藏在都市發展的紋理中,如座落於鳳山地區,至今仍為臺灣最大清代書院聚落的鳳儀書院,及位於蓮池潭河畔作為區域文化中心的高雄孔廟。現在,我們期待透過漢學,藉著來自全世界的學者將高雄帶向世界。漢學過往同時具有地域性與全球性的雙重視域,其所涵納的不同問題意識、彰顯的表徵、德育培養及正義感,漢學所帶出這些問題,時至今日仍是人文研究的論辯核心,這也是為什麼漢學將會成為21世紀具有批判性思維的學術領域。

The GSF takes Kaoshiung as its home, and proudly works to help the city further this urban transformation into a knowledge and technology-based global city. Kaoshiung in fact has notable historical link to a larger Sinological past. For example, in Fengshan District in eastern Kaoshiung one finds Fongyi Academy (鳳儀書院), the largest Confucian academy on the island, which throve during the period of Qing rule. In Kaoshiung's Lotus Pond lake district, one also finds Kaoshiung's Confucius Temple (高雄孔廟), an important cultural center. Today, we look forward to working within Sinology as a field of knowledge to bring scholars from around the world to Kaoshiung, and to bring Kaoshiung to the world. Sinology was always regionally and globally imbedded, and deeply committed to working through questions of difference, representation, moral cultivation, and justice. These questions remain central to debates in the humanities today, ensuring that Sinology will be a critical intellectual resource for the 21st century.

此外,關於漢學過往的歷史脈絡、全球化路線的實踐和島嶼上的漢學歷史,可以參看下列相關資訊:

Further readings on Sinology as a historical and global practice, and on the history of Sinology in Taiwan:

Geremie Barmé 白傑明(2008), “Worrying China and New Sinology,” The China Heritage Quarterly, No. 14 http:// www.chinaheritagequarterly.org/articles.php?searchterm=014_worryingChina.inc&issue=014

_______2020 What is New Sinology? Online Publication: http://chinaheritage.net/reader/what-is-newsinology/

Yang Rur-bin 楊儒賓 (2015) In Praise of 1949 (1949年禮讚). Taipei: Lianjing.

___________(forthcoming) Thinking the Republic of China (思考中華民國). Unpublished Manuscript.

行政團隊

行政人員

蘇泓璋

賴奕瑋

蔡定昌

郭映容

陳曉妍

李家郡

陳美妃

執掌

專案助理

學術活動聯繫、訪談接洽

經費核銷、計畫預算

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