• 作者： 宋光宇
• 作者服務機構： 中央研究院歷史語言研究所
• 中文摘要： 臺灣在清末割讓給日本的時候，有一千七百多間的書房和四十五間書院，受業學生三萬人以上。日本殖民統治之後·書院幾乎摧殘迨盡，可是書房卻只是緩慢的沒落。有不少的書房成功的轉變成為鸞堂，在光復以後，有一些殘存的書院也相率加入鸞堂的行列，終而復興起來。這種轉變的關鍵就在於扶乩活動。在明清兩代，扶乩是文人墨客的游藝活動，臺灣的文人也承受這個風氣，在清光緒年間，地方上的士人就在他們的書房扶乩寫訓或是開藥方，以濟渡世人。同時，也用各種因果報應故事作為書房書院的教材。臺灣的文人自認為這就是儒家的教化。於是，儒家就可以分成文人性的儒家和宗教性的儒家，兩者是相輔相成的。在日據時代，日本政府一方面大力扶持文人性的儒家活動，另一方面卻是大力鎮壓宗教性的儒家活動。可是，臺灣的文人卻利用文人色彩來掩護宗教性的儒家活動，終而使書房成功的轉化成為鸞堂。
• 英文摘要： In Late Ch'ing Taiwan, there were 1707 private schools and 30,000 students. After the Japanese colonized Taiwanin 1895, the formal education system was dismantled by the Japanese colonial authority, and a new education system grad-ually installed. Before this time school teachers and local gentry commonly took part in spirit-writing activities in bothLate Ch'ing China and Taiwan. After Taiwan became a Japanese colony, many of these teachers and members of the localgentry moved from the formal schools to shrines where they engaged in spirit-writing. Of the two different types of Confucianism in Late Ch'ing Taiwan, literary and religious, the spirit-writing cultexemplified the religious side of Confucianism. The Japanese colonial authority favored literary Confucianism but su-pressed its religious counterpart, in part because the spirit-writing cult led a movement in opposition to opium in the 1910sand hence reduced revenues from the annual opium tax. At the same time, the spirit-writing cult conveyed traditionalConfucian values, including loyalty to the political authority and the criticism of social problems. Thus, the colonial gov-emment considered certain aspects of the cult conducive to a stable, submissive society. In the context of this ambivalentattitude of the government, the cult developed in the last half of Japanese colonial rule.
• 中文關鍵字： 書房; 書院; 鸞堂; 文人性儒家; 宗教性儒家
• 英文關鍵字： schools; spirit-writing cult; literary confucianism; religious confucianism