文明這個主題於1990年代再次被杭廷頓(Samuel Huntington)重新提起，促使國際關係學界發生「文明轉向」(civilizational turn)。學者批判杭廷頓文明分析模式的同時並企圖發展國際關係的其他文明研究途徑。於是乎「文明」的議題再度成為學術以及政策制訂者的首要議程之一。
國際關係學者探討「非西方」國際關係理論可能性時，其中一個重要選項便是以文明作為內涵，探討非西方地區的文化及歷史經驗如何幫助我們思考當代國際關係，開啟世界政治在西方主流理論假設之外的其他本體論與認識論的可能性。
本論文藉由當代國際關係的文明分析模式探討以文明為內涵的國際關係亞洲學派是否可能。亞洲常被視為文化上高度異質性的區域，因此學界對於亞洲整合的進程通常不抱持樂觀態度。然而本論文以中國、日本以及印度為研究對象，探討這三個亞洲國家關於非西方國際關係理論主張中所援用的文明思想資源，其中中國以儒家「和諧世界」主張以禮節與自我修養為內涵的秩序，而日本則有西田幾多郎「無的場所」表現日本作為文明橋樑的能動性。印度則是透過非暴力、不結盟政策與底層研究，企圖銷解國際關係認識論的二元對立。因此亞洲作為一個學派未必沒有共識，上述這三者同樣指向世界政治的「中道」途徑，為亞洲得以超越民族主義與全球化力量形成「開放的區域主義」提供出路。

Samuel Huntington provoked great debate among international relations (IR) theorists with an article titled ‘The Clash of Civilizations?’ and thus caused ‘civilizational turn’ in international studies. While criticizing Huntington’s mode of analysis, the IR theorists seek alternative ways of interpreting civilization. This civilizational turn has also emerged in the discussion of ‘non-western IR theories’. Reflecting the Eurocentrism of the discipline, some of the IR theorists have kept searching alternative ways of theorizing the world through cultures and historical experiences originated in the non-western areas, which conceive of learning across different ways of being (ontology) and knowing (epistemology).
This dissertation analyzes the possibility of an Asian school of international relations through civilizational analysis of non-western IR theories with Asian perspectives. While Asia is often regarded as a highly heterogeneous area both culturally and economically, this dissertation explores the compatibilities or even commonalities among discourses of Asian intellectual communities on civilization which may consist of a school of thought serving to enrich and dialogue with contemporary IR theories. The dissertation consists of three case studies: Confucian ‘Harmonious world’, Nishida’s philosophy on ‘nothingness’ and postcolonial India with principles of non-violence, nonalignment and subaltern studies. Based on different ontologies and epistemologies, these three schools of thought contribute a common alternative way of interpreting world politics: the middle way, which provides the rationale for the possibility of an open Asian regionalism.

論文審定書…………………………………………i
誌謝…………………………………………………ii
中文摘要……………………………………… … iii
英文摘要………………………………………… iv
第一章 緒論 1
第一節 研究動機 1
第二節 研究目的 9
第三節 文獻回顧 15
第四節 研究方法、範圍與限制 23
第五節 論文章節內容與安排 24
第二章 國際關係研究的文明轉向 27
第一節 國際關係研究與文明 27
第二節 國際關係的文明分析模式 31
第三節 文明作為非西方國際關係理論選項 40
第三章 和諧世界：儒家天下觀作為一種文明標準 47
第一節 和諧對抗民主？ 47
第二節 和諧辯證法與衝突辯證法 51
第三節 儒家與「保護的責任」論義戰標準 59
第四節 尊君或民本？西方對儒家的主要疑慮 65
第五節 本章結論 67
第四章 無的場所：作為「文明橋樑」的日本 71
第一節 文明衝突論中的日本文明 72
第二節 日本作為文明橋樑的「中間性」 76
第三節 西田幾多郎的場所邏輯與辯證法 80
第四節 世界史的立場 88
第五節 本章結論 91
第五章 批判文明：後殖民印度追尋自我的策略 95
第一節 殖民主義及其批判 95
第二節 甘地與抗現代性策略 98
第三節 尼赫魯與不結盟主義 105
第四節 底層研究的歷史書寫 110
第五節 本章結論 115
第六章 國際關係亞洲學派的可能性 119
第一節 亞洲各學派的文明分析模式 119
第二節 亞洲各學派的本體論與認識論 121
第三節 世界政治的中間性途徑 126
第七章 結論：國際關係研究「再世界化」 129
參考文獻 133

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NKZ 1：《善の研究》
NKZ 4：《一般者の自覚的体系》
NKZ 9：《日本文化の問題、哲学論文集第四・第五》
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