| 摘要: | 馬華思想文化史是有待研究開展的議題。本文以「儒教」為中心，涉及思想和文化範疇，探討馬來亞儒教起源和歷史發展。研究時期聚焦在1673年至1899年。即以馬六甲青雲亭創建作為論述起點，至馬來亞孔教運動興起為止。本文盡可能採用第一手史料，尤其早期馬來亞中文報刊，如新加坡《叻報》、《星報》、《天南新報》，檳城《檳城新報》、吉隆坡《廣時務報》等，一方面觀察儒家思想在馬來亞，如何從理學轉向孔教為意識形態中心。另一方面觀察儒教在馬來亞華人社會不同時期的發展面貌，如何在教育、種族、宗教等文化層面產生影響。
1881年以前，馬來亞華人基本處於自力更生，不受中國政治干涉的狀態。早期儒教發展，主要沿襲中國閩粵習俗，以文化意識的形式，分佈在以神廟為中心的自治模式、鄉土認同、宗祠會館、喪葬祭祀、儒家經典教育、碑文寫作、孔誕、道德價值觀等方面。1881年以後，經由清朝駐新領事左秉隆及黃遵憲之文教政策推動，加上南來報人的輿論影響，促進了華人社會的中華文化和儒家認同，奠定後來馬來亞儒教發展根基。
在這當中，報刊的儒教輿論值得注意。本文著眼於報刊之儒學史，認為報刊乃探尋馬來亞儒家思想「內在理路」的重要取徑。本文深入爬梳馬來亞各種中文報刊，首先還原各家報館編輯群之身分背景，揭示除了學界熟知的葉季允以外，尚有陸慈普、何應源、徐季鈞、王道宗等南來報人。1881年至1897年，這時期的報刊輿論以理學為主流，南來報人一般採取理學思維，論斷南洋華人的思想及生活問題。1897年，由康有為弟子崔通約和許紹平創辦的《廣時務報》，在吉隆坡開啟南洋孔教先聲，打破馬來亞長久以來由理學主導的儒學氣氛。1898年，邱煒萲在新加坡發起《天南新報》，標榜保國、保教、保種，在南洋掀起尊孔保教思潮。自此，馬來亞華人社會的儒家意識形態，以孔教為中心，成為1899年孔教運動興起的思想基礎。經由報刊輿論影響，馬來亞各地華人紛紛發起孔教運動，以創建學堂、孔廟和慶祝孔誕作為運動核心內容。
;The history of thought and culture of Malayan Chinese is a topic worth to be studied. This thesis focused on "Confucianism" which involves thoughts and culture, and discussed the origin and historical development of Confucianism in Malaya. Centering the period from 1673 where Cheng Hoon Teng Temple in Malacca was established until the rise of the Malaya’s Confucian movement in 1899. As much as possible, primary sources are used as references, especially the early Malayan Chinese newspapers and periodicals, such as Singapore′s Lat Pau（叻報）, Sing Po（星報）, Thien Nam Shin Pao（天南新報）, Penang’s Penang Sin Poe（檳城新報）, Kuala Lumpur’s Kong See Boo Poe（廣時務報）and etc. This research studied how the focus on ideology in Malayan Chinese has shifted from Neo-Confucianism to Confucian religion, as well as the development of Confucianism in the Chinese society of Malaya, influence to its education, race, religion and other cultural aspects.
Before 1881, Malayan Chinese were self-reliant and free from China political influence. The early development of Confucianism mainly followed the customs of Fujian and Guangdong in China. In the form of cultural awareness, Confucianism had been scattered in temple-centered autonomy model, local identity, ancestral halls, funerals and sacrifices, Confucian classic education, inscription writing, Confucius birthday, moral values, etc. After 1881, promoted by the cultural and educational policies of Tso Ping Lung（左秉隆）and Huang Tsun Hsien（黃遵憲）, the Chinese Consul from Qing Dynasty, coupled with the influence of public opinion from local Chinese newspapers, the recognition of Chinese culture and Confucianism in the Chinese community was promoted, and the foundation for the development of Confucianism in Malaya was laid.
This research also focused on the history of Confucianism in Malayan Chinese’s newspapers as newspapers are important source to explore the "inner logic" of Confucianism in Malaya. First, this research restored the identity background of the editorial groups of each newspaper and revealed that, in addition to the well-known academic Yeh Chih Yun（葉季允）, there were also editors such as Lu Ci Pu（陸慈普）, He Ying Yuan（何應源）, Xu Ji Jun（徐季鈞）, and Wang Dao zong（王道宗）. From 1881 to 1897, Neo-Confucianism was the mainstream of press and public opinion during that period, and the editors generally adopted Neo-Confucianism to judge thoughts and life problems among Nanyang Chinese. In 1897, the Kong See Boo Poe founded by Kang You Wei′s disciples Cui Tong Yue（崔通約）and Xu Shao Ping（許紹平）, opened the Confucian religion in Kuala Lumpur, breaking the Confucianism atmosphere dominated by Neo Confucianism for a long time in Malaya. In 1898, Khoo Seok Wan（邱煒萲） launched Thien Nam Shin Pao in Singapore, flaunting the protection of the country, religion and ethnicity, and set off a trend of respecting Confucius and protecting Confucian religion in Nanyang. Since then, the Confucian ideology of the Malayan Chinese society, centered on Confucian religion, has become the ideological basis for the rise of the Confucian Movement in 1899. Influenced by newspapers and public opinion, Chinese in various parts of Malaya launched the Confucian movement one after another, with the establishment of schools, Confucian temples and the celebration of Confucian birthday as the core content of the movement. |
