从“受苦”出发的主体实践--武田泰淳文学中的中国历史与“吃人”问题以及反思日本现代性的契机

Subjective Practice Starting from “Suffering”:Chinese History,Human Cannibalism and Reflections on Japanese Modernity in Takeda Taijun's Literature

武田泰淳是日本战后文学的代表性作家,也是以其渊博的中国古典文学造诣及与竹内好一起推动日本早期中国现代文学研究著称的知识分子。他在二战时期所写的成名作《司马迁》中提出重要命题,即《史记》的历史叙事为"无中心"的世界构想,暗示了日本文化世界化构想必将挫败。同时,此种历史意识勾画了负载着耻辱与罪责相交的复杂主体观念,为他战后的文学创作极富反思性的思想深度提供了来源。本文通过诠释武田《司马迁》以及战后的相关作品,分析武田泰淳的历史意识,指出其相关思考正是针对日本战后现代化历程的深刻反思与批评,并认为,武田试图借此对冷战格局下出现的现代性种种困境进行回应。本文将从武田的历史意识推导出来的主体观念称作"受苦的主体性",武田在日本现代性的深刻反思之上,形构此种主体观念,为我们展示不囿于国家而向无数个体生命开放的人文精神纽带,即"文"的共同性之可能性。

Takeda Taijun is a representative writer in post-war Japanese literature. He is also well-known for his erudition on Chinese classical literature and his joint effort with Takeuchi Yoshimi to advocate study of Chinese modern literature in early Japan. In his book,Sima Qian,which he wrote during the Second World War and which brought him reputation,he puts forward an important thesis,namely that the historical narrative in Sima Qian's Historical Records is based on his conception of a'center-less'world,and suggests that any attempt ofturning Japanese culture into a world culture would be doomed to failure. In the meanwhile,his historical consciousness posits a complex subjective thinking burdened with shame and guilt,which gives profoundly reflective depths to his post- war literary creation. This article analyses Takeda Taijun's historical consciousness through an interpretation of his Sima Qian and related works after the War,with a view to revealing his deep reflections and critiques on the modernization process of post-war Japan. The author argues that Takeda attempts to respond to the various dilemmas of modernity that emerge in the cold war pattern. He terms Takeda's idea of subjectivity inferred from his historical consciousness as'suffering subjectivity. He continues to argue that Takeda's reflections on Japanese modernity,with them the formation of his idea of subjectivity,demonstrate before us a spiritual bond of humanism that is accessible to innumerable individual lives,thus making the commonality of'culture'possible.