| 摘要: | 吳景箕西元1902年出生於雲林古坑之田心仔庄，是割台之後台人的第2代，文化養成背景殊為不同。年少時期由父親吳克明秀才為其打下深厚漢學基礎，17歲留學日本接受新式教育，其後進入東京帝國大學文學部修習漢文，成為日治時期唯二獲得文學士學位的台灣人。學成歸國後，吳景箕因緣際會投入雲峰吟社擔任社長，與當時台灣文人競相酬唱，成為台灣漢詩之健將，引領雲林詩壇50年。 吳景箕不僅是日治時期及戰後5、60年代區域性詩壇領袖，更是使得雲林文壇在台灣漢詩風雲際會的當時，未曾留白的關鍵性人物。吳景箕文學作品質量俱豐，深具時代意義及研究價值。本論文以吳氏漢詩為研究對象，探析其修辭藝術及意象研究。文分七章，第一章緒論，說明本論文研究動機、目的、方法及步驟。第二章說明吳景箕的創作背景與生平略歷。第三章以吳景箕漢詩內容探析其語言特徵。因考量篇幅安排將吳景箕漢詩修辭技巧 (上) (下) 兩篇分別在第四章及第五章探析之。第六章為吳景箕漢詩的意象研究。第七章結論，總結吳景箕漢詩修辭特色及意象內涵。最後附錄吳景箕哲嗣吳光瑞提供作為研究資料的珍貴手稿及照片，以及筆者在田調考察中蒐集的相關資料。本論文除提供筆者個人研究心得之外，期能客觀完整地呈現吳景箕漢詩之價值與風貌。 吳景箕一生除了去國10餘年在日本外，其餘多在台灣斗六著書吟詩，也曾短暫時間投身教育，作育英才，但他推廣漢詩文化不曾中斷，故創作豐富，晚年促進中日兩國文化交流，再度引領風雲。他的漢詩深具個人特色，筆者特就其創作時代意義與價值析論，肯定他文人本色能揚風扢雅，是文化傳承與發揚的身體力行者。他終生以詩言志，小隱於郊，俯仰無愧田園詩人典型，其人其詩、其行其志不僅見證了台灣漢詩輝煌時代的歷史，更是區域文人自我成就的典範。
Ching-Chi Wu was born in 1902 in Tien-Hsin-Tzu Village, Kukeng, Yunlin. He was a second generation Taiwanese under Japanese ruling. In his adolescence, his father, Ko-Ming Wu, laid a foundation for him to study sinology. At the age of 17, he received modern education in Japan and further schooled in Department of Literature, University of Tokyo. He was one of the two Taiwanese who obtained a degree in literature during the Japanese colonial period. After Wu returned to Taiwan, he became the president of Yun-Feng Poetry Club inadvertently. Imperceptibly influenced by other poets, he later became a vanguard in Han poetry and took the leading role in Yunlin poetry circle for fifty years. Between 1960 and 1970, Wu was not only the pioneer poet in the local but also the key figure in Yunlin poetry circle. Wu was a prolific writer who left abundant literature with historical significance and research value. Based on Wu's Han poetry, this study discusses rhetoric and image of his work. The whole thesis includes seven chapters: Chapter 1 is the introduction, which illustrates the research motives, purposes, methods, and steps of the study. Chapter 2 outlines Wu's personal background and the historical background of his literature creation. Chapter 3 analyzes the parlance of Wu's poetry. Due to concerns about length, the thesis respectively organizes discussion on Wu's rhetoric in Chapters 4 and 5, titling as rhetoric (I) and rhetoric (II). Chapter six delves into the image of Wu's Han poetry. Chapter 7 is the conclusion that highlights characteristics and values of Wu's rhetoric. In the appendix, the thesis includes rare manuals and pictures provided by Wu's son, Kuang-Jui Wu. In addition to the author's personal research thoughts, this paper also hopes to represent the value and features of Ching-Chi Wu's Han poetry objectively and comprehensively. Besides his temporary stay in Japan for ten years, most of the time, Wu devoted himself to poetry in Douliou. Although he taught students for a short period of time, his promotion for Han poetry was more consistent. In his old age, he fostered communication between Chinese and Japanese culture, and led the trend once again. His poetry was distinctive, which also harbored historical meaning and values. This paper praises him for his passion for cultural transmission and distribution. All his life, he expressed his own values in poetry and led a simple life, who was undoubtedly the typical idyllist. His poetry witnessed the splendid history of Taiwanese poetry and became the paradigm of self-achievement for local poets. |
