男女對等論
Lâm-lú tuì-téng lūn
文獻資訊
| 項目 | 資料 |
|---|---|
| 作者 | 陳瓊琚 Tân Khêng-ku |
| 卷期 | 台南府城教會報 |
| 卷期 | 第486卷 |
| 日期 | 1925/9 |
| 頁數 | 6 |
白話字（原文數位化）
Lâm-lú tuì-téng lūn
1925.09 486 koàn p.6-8
(Kiaⁿ-to͘ Tân Khêng-ku)
Lūn chit ê būn-toê sī put-chí hok-cha̍p, koh ia̍h sī chin oh-tit lūn ê sū, koh-chài lūn-chiá nā bô siâng, chiū só͘ lūn ê lāi-iông chū-jiân ia̍h ū koh-iūⁿ. Cha̍p lâng ê lūn ū cha̍p lâng ê soat, chiū-sī ta̍k-lâng ū i ê hong-hiòng, ū i ê bo̍k-tek, ū i ê ì-kiàn; chhin-chhiūⁿ sim-lí-ha̍k-chiá, i chiū tuì sim-lí hit hong-bīn lūn-khí, nā-sī seng-bu̍t-ha̍k-chiá sī tuì seng-bu̍t ê hong-bīn lâi lūn-khí; kî-si̍t nā beh lūn chit ê būn-toê, tio̍h ài tuì kuí-nā hong-bīn lâi gián-kiù soat-bêng, chiah oē ēng-tit. Phì-jū kóng tuì le̍k-sú chiū soat-bêng, á-sī ēng lâm-lú ê thâu-ló kap thé-keh lâi saⁿ-pí, á-sī tuì sim-lí chōng-thāi téng-téng lâi pí- kàu soat-bêng. Chóng-sī nā beh chhin- chhiūⁿ án-ni soat, tek-khak tio̍h siá chin-tn̂g, só͘-í tī-chia bô ki-hoē. Tī-chia só͘ lūn--ê, sī thang kóng beh choè lâm-lú tuì-téng ê kám-sióng lūn nā-tiāⁿ; só͘ lūn ê oē sī ta̍k lâng lóng khoàⁿ oē hiáu-tit, chiū-sī chhián-hiān ê oē.
Lūn lâng teh chú-chhiòng koân-lī, phah-sǹg tuì kó͘-chá chiū-ū. Sui-jiân tuì chá chiū lâng oē-hiáu chú-tiuⁿ koân-lī, iáu-kú bô chit sè-tāi chhin-chhiūⁿ hiān- sî chiah toā chhut-la̍t. Koh-chài tuì chá só͘ teh chú-chhiòng chit ê koân-lī, khah choē sī lâm-chú ê tiong-kan nā-tiāⁿ; bô chhin-chhiūⁿ hiān-kim kóng lú-chú teh tuì lâm-chú chú-chhiòng in ê koân-lī.
Taⁿ in só͘ iau-kiû ê koân-lī, chiū-sī kóng lâm-chú tio̍h pîⁿ-téng thāi-gū. Tuì chá kàu táⁿ, lūn lú-chú ê tē-uī chin kē, chiū-sī bô-lūn sím-mi̍h hong-bīn lóng siū lâm-chú ê ap-chè, lóng boē-oē chhun-kha chhut-chhiú, tú-tú sī chhin- chhiūⁿ lâm-chú ê kì-seng-thâng chi̍t-iūⁿ.
Taⁿ chiàu Jû-kàu ê kà-sī, lūn hū-tek sī “sūn-chiông” nn̄g-jī nā-tiāⁿ; chhin- chhiūⁿ kóng, “Chāi ka chiông hū, chhut kà chiông hu; hu sú, chiông chú.” Khoàⁿ chit ê sam-chiông ê kà-sī chiū chai hū-lú tuì chhut-sì kàu ji̍p bōng, kan-ta hō͘ chit jī “chiông”--jī pa̍k teh îⁿ-îⁿ-gô, éng-oán bô chhiau-seng ê ji̍t-chí, chiū-sī bô chū- iû ê sî-chūn; kì-jiân bô chū-iû, thài ū sím-mi̍h koân-lī? Í-keng bô ū koân-lī, thài ū ǹg-bāng pîⁿ-téng ê ji̍t-chí; í-keng bô pîⁿ-téng, chū-jiân tio̍h sūn-thàn lâng, i ê sin-thé chū-jiân sī sio̍k pa̍t-lâng, m̄-sī sio̍k ka-kī ê; í-keng sio̍k pa̍t lâng ê, chū-jiân tio̍h chhut- chāi hit ê chú-lâng phah-sǹg.
Khóng-chú kóng, “Kun-chú chi tō, chō toan ho͘ hu-hū, ki̍p kî chì iá”. Chit ê ì-sù sī kóng kun-chú ê tō-lí beh thong-hêng thiⁿ-ē ê tāi-seng, sī tuì ang-bó͘ ê koan-hē khí-tiám; só͘-í nā beh chō-chiâⁿ lí-sióng ê ka-têng, tio̍h tuì hu-hū ū hia̍p-hô, toā-soè saⁿ-chhin saⁿ-thiàⁿ, chiah oē ēng-tit.
Goá siông-siông teh siūⁿ chi̍t-ke ê lāi-bīn cháiⁿ-iūⁿ ū oan-ke saⁿ-chiⁿ ê tāi-chì chin kî-koài; ka-kī ê ke-têng siōng-chhiáⁿ boē-oē hô-pêng, beh thài-oē kà lâng choè hô-pêng. Lūn ke-têng boē-oē hô, hit ê goân-in ū chin-choē khoán, chóng- sī tāi-khài tē-it toā ê goân-in, sī uī-tio̍h koân-lī bô pêng-kun jiá-khí, chhin- chhiūⁿ sī-toā lām-sám ap-chè sī-soè, á-sī tiōng-hu pháiⁿ khoán-thāi i ê hū-jîn. Nā oē-hiáu o̍h chhin-chhiūⁿ Iâ-so͘ kā ha̍k-seng soé kha hit ê cheng-sîn, phah- sǹg m̄ nā tī ka-têng tiong ū hô-pêng, chiū-sī tī ta̍k só͘-chāi lóng pêng-an bô tāi chì; chóng-sī chhin-chhiūⁿ chit khoán hō-choè chû-ài, m̄-sī hō-choè pîⁿ-téng.
Taⁿ, lūn lâm-lú nā beh pîⁿ-téng thāi-gū, só͘ iàu-kín ū nn̄g-hāng ê tiâu-kiāⁿ, chi̍t hāng sī lú-chú ê kàu-io̍k tio̍h chìn-pō͘ kàu boē su lâm-chú; koh chi̍t hāng sī keng-chè hong-bīn, ka-kī tio̍h ū to̍k-li̍p seng-oa̍h ê khuì-la̍t, m̄-bián oá-khò ta-po͘ ê pang-chān iā oē-tit seng-oa̍h.
Kî-si̍t nā ū cha̍p-hun ê kàu-io̍k, beh to̍k-li̍p seng-oa̍h sī khah khoài. Lán ū chi̍t hāng pē-pēng, chiū-sī lú-chú it-poaⁿ ê chhò-gō͘, chiū-sī khah-choē lóng siūⁿ beh hō͘ lâng chhī. Goá siông-siông bat thiaⁿ-kìⁿ kóng, “Kè ang beh chia̍h ang,” chit khoán ê su-siúⁿ chin m̄-tio̍h. Sio̍k-gú kóng, Chia̍h lâng pn̄g, hoān lâng mn̄g.” Lú-chú nā bô chū-kak, tiāⁿ-tiāⁿ khǹg chit khoán su-siúⁿ, chū- jiân chhin-chhiūⁿ goá téng-bīn só͘ kóng, lú-chú sī choè lâm-chú ê kì-seng-thâng.
Nā-sī án-ni, sī kan-ta choè lâm-chú ê gû-lo̍k-phín nā-tiāⁿ; goân-lâi lâm-chú sī kok chi̍t pêng nā- tiāⁿ, kan-ta lâm-chú á-sī kan-ta lú-chú, tek-khak boē-oē chiâⁿ-choè oân-choân ê lâng. Khoàⁿ Hàn-jī(人), sī nn̄g-phiat kiat ha̍p lâi chiâⁿ, kan-ta chi̍t-phiat m̄-chiâⁿ lâng. Lūn jîn-keh, bô lūn lâm-lú, bô hun-piat pí-chhú, só͘ ū chha-pia̍t--ê sī chit-bū- siōng nā-tiāⁿ, chiū-sī lâm-chú ū lâm-chú ê thian-chit; lú-chú ū lú-chú ê thian- chit. Lūn chit ê thian-chit, sī chō-bu̍t-Chú phoè-ha̍p hó-hó, só͘-í choa̍t-tuì boē- oē saⁿ chhim-hoān--tit.
Nā-sī lūn pa̍t hāng, chhin-chhiūⁿ kóng lâm-chú tī-goā, lú-chú tī-lāi. Che sī tāi-iok án-ni kóng, chóng-sī m̄-sī choa̍t-tuì ê tēng-lí, lūn lú-chú thé-keh oē su lâm-chú, sī uī-tio̍h bô oa̍h-tāng, ia̍h bô ūn-tōng só͘ tì; koh thâu-khak khah-su ta-po͘--ê sī uī-tio̍h tuì bô ki-hoē thang chhin-chhiūⁿ lâm- chú án-ni siū kàu-io̍k ê in-toaⁿ. Chhiáⁿ khoàⁿ tuì soè-hàn ê sî bô-lūn lâm á-sī lú, lóng hō͘ in siū siāng-khoán ê kàu- io̍k, kap siāng-khoán ê ūn-tōng, chiū in āu-lâi oē ná pîⁿ-téng, bô-lūn sin-thé á-sī tì-sek. Chóng-sī goá teh kóng pîⁿ-téng, ì-sù m̄-sī kóng lâm-chú nā gō͘-chhioh koân, lú-chú iû-goân oē gō͘-chhioh koân. Nā pîⁿ-pîⁿ hō͘ in siū siāng-khoán thêng-tō͘ ê kàu-io̍k, chiū lâm-chú chiâⁿ- choè lí-sióng ê lâm-chú, lú-chú chiâⁿ- choè lí-sióng ê lú-chú, chū án-ni chiū thang kóng sī pîⁿ-téng.
Goá ài ín chi̍t kù Teⁿyson ê si lâi choè kiat-bé:
“Either sex alone Is half itself, and in true marriage lies. Nor equal, nor unequal; each fulfils Defect in each.”
Hit-ê toā-ì sī kóng kan-ta lâm iah-sī lú sǹg chi̍t-poàⁿ nā-tiāⁿ. Tùi chin ê kiat-hun liáu-āu, iā-boē oē kóng-tit sī chhiūⁿ khoán iah-sī bô chhiūⁿ-khoán, kan-ta sī kok-pêng tio̍h saⁿ-pó͘ kok-pêng bô-kàu ê só͘-chāi.
漢羅（Ùi原文改寫）
男女對等論
1925.09 486卷 p.6-8
(京都陳瓊琚)
論這個問題是不止複雜，koh亦是真oh得論ê事，koh再論者若無像，就所論ê內容自然亦有各樣。10人ê論有10人ê說，就是逐人有伊ê 方向，有伊ê 目的，有伊ê 意見；親像心理學者，伊就tuì心理hit方面論起，若是生物學者是tuì生物ê方面來論起；其實若beh論這個問題，著ài tuì幾若方面來研究說明，才會用得。譬喻講tuì歷史就說明，抑是用男女ê頭腦佮體格來相比，抑是tuì心理狀態等等來比較說明。總--是若beh親像án-ni說，的確著寫真長，所以tī chia無機會。Tī chia所論--ê,是thang講beh做男女對等ê感想論nā-tiāⁿ；所論ê話是逐人攏看會曉--得，就是淺現ê話。
論人teh主倡權利，扑算tuì古早就有。雖然tuì早就人會曉主張權利，iáu-kú無這世代親像現時才大出力。Koh再tuì早所teh主倡這個權利，較濟是男子ê中間nā-tiāⁿ：無親像現今講女子teh tuì男子主倡in ê權利。
今in所要求ê權利，就是講男子著平等待遇。Tuì早到今，論女子ê地位真低。就是無論甚物方面攏受男子ê壓制，攏boē會伸腳出手，抵抵是親像男子ê寄生虫一樣。
今照儒教ê教示，論婦德是「順從」兩字nā-tiāⁿ；親像講：「在家從父，出嫁從夫；夫死從子。」看這個三從ê教示就知婦女tuì出世到入墓，kan-ta hō͘這字「從」--字縛teh 圓圓gô,永遠無超生ê日子，就是無自由ê時陣；既然無自由，thài有甚物權利？已經無有權利，thài有向望平等ê日子？已經無平等，自然著順趁人，伊ê 身體自然是屬別人，m̄ 是屬家己ê;已經屬別人ê,自然著出在hit個主人扑算。
孔子講：「君子之道，造端乎夫婦，及其至也」。這個意思是講君子ê道理beh通行天下ê第先，是tuì翁某ê關係起點；所以若beh造成理想ê家庭，著夫婦有協和，大細相親相疼，才會用--得。
我常常teh想一家ê內面怎樣有冤家相爭ê事誌真奇怪；家己ê家庭尚且boē會和平，beh thài會教人做和平？論家庭boē會和，hit個原因有真濟款，總--是大概第一大ê原因，是為著權利無平均惹起，親像序大濫糝壓制序細，抑是丈夫歹款待伊ê 婦人。若會曉學親像耶穌kā學生洗腳hit號精神，扑算m̄若tī 家庭中有和平，就是tī 逐所在攏平安無事誌；總--是親像這款號做慈愛，m̄是號做平等。
今，論男女若beh平等待遇，所要緊有兩項ê條件，一項是女子ê教育著進步到boē輸男子；koh一項是經濟方面，家己著有獨立生活ê氣力，m̄ 免倚靠查甫ê幫贊也會得生活。
其實若有十分ê教育，beh獨立生活是較快。咱有一項弊病，就是女子一般ê錯誤，就是較濟攏想beh hō͘ 人飼。我常常bat聽見講：「嫁翁beh食翁。」這款ê思想真 m̄ 著。俗語講：「食人飯，患人問。」女子若無自覺，tiāⁿ-tiāⁿ囥這款思想，自然親像我頂面所講，女子是做男子ê寄生虫。
若是án-ni，是kan-ta做男子ê娛樂品nā-tiāⁿ；原來男子是各一爿nā-tiāⁿ，kan-ta男子抑是kan-ta女子，的確boē會成做完全ê人。看漢字「人」，是兩撇結合來成，kan-ta一撇 m̄ 成人。論人格，無論男女，無分別彼此，所有差別--ê是職務上nā-tiāⁿ，就是男子有男子ê天職；女子有女子ê天職。論這個天職，是造物主配合好好，所以絕對boē會相侵犯--得。
若是論別項親像講男子治外，女子治內。Che是大約án-ni講，總--是 m̄ 是絕對ê定理，論女子體格會輸男子，是為著無活動，亦無運動所致；koh頭殼較輸查甫--ê是為著tuì無機會thang親像男主án-ni受教育ê因端。請看tuì細漢ê 時無論男抑是女，攏hō͘ in受像款ê教育，佮像款ê運動，就in後--來會那平等，無論身體抑是智識。總--是我teh講平等，意思 m̄ 是講男子若5尺懸，女子猶原會5尺懸。若平平hō͘ in受像款程度ê教育，就男子成做理想ê男子，女子成做理想ê女子，自án-ni就thang講是平等。
我愛引一句Teⁿyson ê詩來做結尾：
「Either sex alone Is half itself, and in true marriage lies. Nor equal, nor unequal; each fulfils Defect in each。」
Hit 個大意是講kan-ta男抑是女算是一半nā-tiāⁿ。tuì真ê結婚了後，亦boē會講得是像款抑是無像款，kan-ta是各爿著相補各爿無到ê所在。