本文以「清遺民」心態的變化為例，重新反思滿洲國的地位。主旨有以下部分：首先，1930 年代遺民面臨的時代問題為何？其次，為什麼他們選擇參加滿洲國之列？最後，基於民族主義，遺民怎樣環顧他們的理念和維護總體利益？ 探討清遺民在滿洲國扮演何種角色，還可認清當時中國的政治文化。由於「防共」，他們參與滿洲國為了擺脫民國的社會秩序和體制，並恢復中興君主帝制。在「主義崇拜」現象蓬勃的1920 至1930 年代，王道思想猶如部分遺民的「主義」，延續和確立滿洲國的正當性。而且，他們藉此保衛清室和維護私利。換言之，王道精神披著傳統「思想資源」的外衣，以「概念工具」的形式，夾雜現代化武力做為後盾。因此，我們要瞭解清遺民的歷史定位，不當僅以中國歷史改朝換代的角度視之，還須放在國際格局中，特別是「法西斯」與「共產」兩股力量的競爭來思考。

Through an examination of the mentalities of Qing loyalists, this article offers a new historical perspective on Manchukuo. This article focuses on the following questions: First, how did Qing loyalists face the immediate problems of 1930s China? Second, why did they choose to participate in Manchukuo? And third, basing themselves on a concept of nationalism, what were their broad views and how did they protect their general interests? Discussing the roles that the Qing loyalists played in Manchukuo can also give us a clearer understanding of Chinese political culture in the 1930s. Basing themselves on anti-Communism, they participated in Manchukuo to extricate themselves from the social order and institutions of Republican China and restore the absolute monarchy. Given the vigorous growth of “doctrine festishism” during the 1920s and 1930s, Qing loyalists used the “Kingly Way” as a doctrine to establish and maintain the legitimacy of Manchukuo. Furthermore, they wanted to preserve the Qing court and their own interests. In other words, the loyalists used the traditional “intellectual resource” of the spirit of the Kingly Way to all appearances, but they actually backed it up with the “conceptual apparatus” of modern military force. Therefore, if we want to understand the historical position of Qing loyalists, we should not only look at the theme of dynastic change but also must also take into account international conditions, particularly the contest between fascism and communism.

清遺民；滿洲國；王道；鄭孝胥；政治認同；主義崇拜

Qing loyalists; Manchukuo; Kingly Way; Zheng Xiaoxu; political identity; doctrine fetishism