Li̍k-sú ê Tsik-jīm: Bián-huâi Tōo Tshong-bîng Phok-sū
Thâu-tsi̍t-páinn thiann-tio̍h Tōo Tshong-bîng phok-sū ê sū-tsik sī it-kiú lio̍k-jī nî. Hit-tsūn guá tng tī Tâi-lâm-tshī-tiong tha̍k-tsheh. Ū tsi̍t ê tha̍k Tâi-lam-it-tiong ê tshù-pinn khó-tiâu Ko-hiông I-ha̍k-īnn io̍h-ha̍k-hē; I tsiânn huann-hí teh kā guá kóng, kóng I mā-sī Tōo tshong-bîng phok-sū ê ha̍k-sing-ah. Hit-tsūn guá m̄-tsai-iánn tsit kù uē sī siánn-mi̍h ì-sù, mā m̄-tsai-iánn Tōo Tshong-bîng sī siánn-lâng. Ko-tiong pit-gia̍p liáu-āu, guá khó tio̍h Tâi-pak-kang-tsuan, hâm i-kài bô-iân. Hit-tang-tsūn Tōo-phok-sū í-king thè-hiu, lī-khui Ko-i. Guá sui-jiân ū tha̍k i-ha̍k-īnn ê tông-o̍h, mā hán-tit thiann-tio̍h in the̍h khí Tōo-phok-sū ê tuā-miâ. Bué--á tha̍k-tio̍h Tōo-phok-sū ê tù-tsok í-king sī sòo-tsa̍p nî āu ê tāi-tsì.
It-kiú kiú-ngóo-nî, guá khai-sí tsò tiān-náu ê multimedia, siūnn-beh tsiōng it-pat kiú-ngóo kàu it-kiú kiú-ngóo-nî tsit tsi̍t-pah-tang, Tâi-uân ê jîn-sū tē-bu̍t kā kì-lo̍k--lo̍h-lâi, uī Tâi-uân ê li̍k-sú tsò tsi̍t ê kiàn-tsìng. Tuì tsu-liāu siu-tsi̍p khó-tsìng, bûn-jī pian-tsi̍p, tôo-siōng su-ji̍p, im-hāu tsè-tsok hâm iánn-im liap-tsè ê khang-khuè, tsi̍t-pōo-tsi̍t-pōo tsìn-hîng. Hit-tsām bāng-lōo bô tshin-tshiūnn tsit-má hiah phóo-phiàn, ē-tàng tit-tio̍h ê tsu-liāu siong-tong iú-hān. Tâi-uân king-kuè tn̂g-kî kài-giâm, tsin tsē jîn-bu̍t kah sū-kiānn lóng hōo lâng niú-khiok. Pí-jû kóng guá ê miâ "Tong-îng" tio̍h tiānn-tiānn khì hōo lâng kóng sī Ji̍t-pún. Kî-si̍t "Tong-îng" pún-lâi sī Tâi-uân ê pia̍t-miâ. Guá tsha-khó bē tsió kóo-tsi̍k, mā huat-hiān tsin-tsē bûn-jī kap kóo-pián lóng-ū bē-tsió "Tong-îng". Tī Tōo-phok-sū ê hàn-si lāi-té mā khuànn-tio̍h i iōng "Tong-îng" tāi-piáu Tâi-uân. Guá tō tsai-iánn tsit-ê hōo lâng gōo-iōng ê miâ-sû kah "Bân-lâm-gú" kāng-khuán, ìng-kai sī Kok-bîn-tóng lâi Tâi-uân liáu-āu tsiah tī Tâi-uân liû-hîng ê iōng-sû.
Guá ê tióng-puè pîng-iú tiong-kan, ū nn̄g uī kah Tōo-phok-sū siong-si̍k. Tsi̍t-ê sī Tōo-phok-sū ê tióng-lú Siok-sûn lú-sū, līng-guā tsi̍t uī sī Tōo-phok-sū tī Tâi-pak Tè-tāi kah Tâi-tāi I-ha̍k-īnn ê ha̍k-sing, Tân Tsùn-hiông i-su. Kap Siok-sûn lú-sū tâm-uē ê sî-tsūn, lóng ē kám-siū Tōo-phok-sū tuì tsa-bóo-kiánn ê kî-thāi. I-ê khai-bîng kap tuì Tâi-uân-i-ha̍k kàu-io̍k, io̍h-lí kap tsuâ-to̍k gián-kiù ê kòng-hiàn lóng ē-tàng kám-kak tshut--lâi. Tōo-lú-sū m̄-nā-sī tōo-phok-sū ê tsa-bóo-kiánn, pì-su, mā sī i siōng kóng ū uē, ē-tàng sìn-jīm ê ti-kí. Tsit kuí-nî-lâi, I tsin phah-piànn beh tsiōng Tōo-tshong-bîng phok-sū siang-kuan bûn-hiàn ê tsíng-lí kap tshut-pán. Tsi̍t-hong-bīn sī in-uī tuì lāu-pē ê huâi-liām, līng-guā tsi̍t-hong-bīn mā-hi-bāng king-kuè Tōo-phok-sū ê tù-tsok, lūn-su̍t, lú-iû-kì-lo̍k, ji̍t-tsì, hōo siàu-liân tsit-puè tuì tâi-uân ê li̍k-sú ū khah tshim ê liáu-kái.
Tân tsùn-hiông i-su sī guá ê hó-pîng-iú. Tâi-tāi i-ha̍k-īnn pit-gia̍p liáu-āu, sing tī Ko-hiông ê pēnn-īnn tsò i-sing. sann-tsa̍p-huè kàu Tâi-lâm-pēnn-īnn ho̍k-bū sann-tsa̍p-tang, Tsò hù-īnn-tiúnn ê sî-tsūn thè-hiu. bué--á tī Tâi-lâm-tshī khui i-sing-kuán. I ê tsín-sóo ū tsi̍t tè Tōo Tshong-bîng phok-sū iōng môo-pit siá ê pián-á. Tse sī Tōo-phok-sū tī Tân-i-su liû-ha̍k ji̍t-pún, tit tio̍h i-ha̍k phok-sū ha̍k-uī hit-tang sàng--I ê kì-liām-bu̍t. Tân i-su tī Ji̍t-pún gián-kiù tong-sî siāng sian-tsìn ê luē-sī-kiànn i-ha̍k. Tī Tâi-uân tsò-kuè bān-guā-ê uī-kiànn lîm-tshn̂g pēnn-lē. Tsit-tè pián-á tī i-ê tsín-sóo tíng-kuân kuà sì-tsa̍p-tang. Tân i-su kóng Tōo-phok-sū sī tsi̍t ê "jîn-keh-tsiá", sī bô kiann khuân-sè, put-pi-put-khòng koh ē-tàng kian-siú tsìng-gī ê jîn-bu̍t. I sóo-kóng--ê tō-sī Tōo-phok-sū bat kian-kuat huán-tuì Tâi-tāi I-ha̍k-īnn hâm Kok-hông I-ha̍k-īnn ha̍p-pìng ê tāi-tsì. in-uī án-ne lâi tit-tsuē tong tō, it-kiú-ngóo-sù-nî lī-khui i-ha̍k-īnn, tsiong-sin put-tsài tsiū-jīm kong-tsit.
Kuan-û Tōo-phok-sū ê sing-pîng, bîn-kan í-king ū tsin-tsē kì-sū; Tuì Thian-hā tsa̍p-tsì ê "It-Tāi-I-lîn Tōo Tshong-bîng", N̂g Guân-hin ê "Tâi-pak Tōo Tshong-bîng", kàu Kok-sú-kuán ê "Tōo Tshong-bîng kap Tōo-siok-sûn lú-sū hóng-tâm-lo̍k" hâm tsit-kuí-tang lāi Tōo Tshong-bîng Ki-kim-huē lio̍k-sio̍k tshut-pán ê tsheh, hōo guá tuì tsit-uī i-ha̍k-kài ê tsiân-puè, tû-liáu tsun-kìng kah kám-liām í-guā, koh khah ke tsi̍t hun huán-síng kah tsū-lē. Guá tiānn tiānn teh siūnn, tshin-tshiūnn Tōo-Tshong-bîng phok-sū án-ne ū ha̍k-sik, ū tam-tng ê ha̍k-tsiá uī-siánn-mi̍h bē-tàng kiàn-iông û kok-bîn-tsìng-hú? Tōo-phok-sū tī it-kiú sam-tshit-nî tshut-jīm Tâi-pak Tè-kok-Tāi-ha̍k I-ha̍k-pōo kàu-siū, sī Tâi-pak-tè-tāi uî-it ê Tâi-uân-lâng kàu-siū. Kap Tōo Tshong-bîng ( tsi̍t-tshing peh-pah-káu-tsa̍p-sann kàu tsi̍t-tshing káu-pah-peh-tsa̍p-la̍k, Ji̍t-pún Kiann-tooTè-tāi i-ha̍k phok-sū ) tsha-put-to kāng sî-tāi ê tì-sik tsing-ing, Lîm bōo-sing ( tsi̍t-tshing peh-pah-peh-tsa̍p tshit kàu tsi̍t-tshing káu-pah-sì-tsa̍p-tshit, Bí-kok Khoo-lóng-pí--a Tāi-ha̍k tiat-ha̍k phok-sū ), Ôo-sik (tsi̍t-tshing peh-pah-káu-tsa̍p-it kàu tsi̍t-tshing káu-pah-la̍k-tsa̍p-jī, Bí-kok Khoo-lóng-pí--a tāi-ha̍k tiat-ha̍k phok-sū ), Lîm gú-tông ( tsi̍t-tshing peh-pah-káu-tsa̍p-gōo kàu tsi̍t-tshing káu-pah-tshit-tsa̍p-la̍k, Tik-kok Lâi-pí-siah Tāi-ha̍k gú-giân-ha̍k phok-sū ), Gôo kok-tsing (tsi̍t-tshing káu-pah-khòng-sann kàu tsi̍t-tshing káu-pah-peh-tsa̍p-sì, Bí-kok phóo-lîm-su-tùn Tāi-ha̍k tsìng-tī-ha̍k phok-sū ), ìng-kai lóng sī tâi-uân hiān-tāi ê sú siōng-kài ū íng-hióng-la̍t ê jîn-bu̍t.Tuì tsiá ê lâng ê phîng-kè, li̍k-sú ha̍k-tsiá kah tsuan-ka tsū-iú tīng-kiàn, Guá m̄-kánn tshap-tshuì. Tān-sī guá bô liáu-kái--ê sī uī-siánn-mih sòo tsa̍p nî lâi tī Tâi-uân ê li̍k-sú kàu-io̍k thé-hē kah kàu-kho-su lāi-té tha̍k bē-tio̍h Tōo Tshong-bîng kah Lîm-bōo-sing ê sū-tsik? Sī-án-tsuánn kiò-tsò bîn-tsú tsū-iû ê Tâi-uân, lóng tha̍k bē tio̍h Gôo-kok-tsing sū-kiānn? Sī kok-bîn-tóng ê ko-ap thóng-tī hōo Tâi-uân-lâng kiann phuà-tánn, ia̍h-sī Tâi-uân-lâng gōng-gōng-gōng, kam-guān hōo ka-kī ê li̍k-sú hún-sit?
Kái-giâm í-āu, giân-lūn-tsū-iû ū khah pàng-sang, tān-sī m̄-nā bē-tàng kong-pò sū-si̍t, tian-tò in-uī ì-sik hîng-thài ê kik-lia̍t tshiong-tu̍t kah tsìng-king hîng-sè lú-lâi lú ho̍k-tsa̍p, pik-sú hôo-huà li̍k-sú ê kuè-tîng ka-sok, pau-tsong li̍k-sú ê hong-tiâu, mā tuì āu-tâi kiânn hiòng tâi tsîng. Tī-leh siu-tsi̍p tsu-liāu ê kuè-tîng lāi-té guá khuànn-tio̍h tsit tsióng tshu-sè kah siong-kuan sū-kiānn ê in-kó kuan-hē. Tōo-phok-sū ê li̍k-sú tīng-uī, mā hōo guá tuì tâi-uân hiān-tāi-sú ū koh-khah tshim ê kî-thāi.
Tshut-sì tī Ji̍t-tsìng-sî-kî, Tōo-tshong-bîng, tsò thâu-tsi̍t-ê tit-tio̍h Ji̍t-pún Tè-kok Tāi-ha̍k I-ha̍k phok-sū ê Tâi-uân-lâng, kap Kok-bîn-tsìng-hú tsiap-siu Tâi-uân liáu-āu, king kuè jī-jī-pat tôo-sat sū-kiānn kap pe̍h-sik-khióng-pòo sî-kî, bān-hīng bô-sí ê tì-sik hūn-tsú, án-tsuánn khuànn-thāi hit-ê sî-tsūn ê tsìng-khuân kah siā-huē? In tī tsiàn-āu tuì tâi-uân ê tsiân-tôo ū siánn-mih kiàn-kái? Tse lóng sī guá khah kuan-sim, siūnn beh liáu-kái ê būn-tê. Tōo-siok-sûn lú-sū í-king káu-tsa̍p-guā-huè ê sî, iáu-koh tsiah phah-piànn, I ê iōng-sim, si̍t-tsāi sú lâng kám-phuè. Tōo-phok-sū jīm-tsit Tâi-tāi-i-ha̍k-īnn siú-jīm īnn-tiúnn ê sî-tsūn, tsiânn sin-khóo, khai-tshòng sin ê tsè-tōo, iú-siú iú-uî, m̄-nā bô su-sim. I ê tì-huī kah hong-kut, tī luān-sè tsiânn-tsò Tâi-uân i-kài ê môo-huān. Tiat-jîn ji̍t í-uán, tián-hîng tsāi siok-si̍k. Kî-thāi Tōo-phok-sū ê ji̍t-tsì kah kî-thann ê tsok-phín tsá-ji̍t ho̍k-khik tshut-pán, hōo lán ē-tàng hāu-huat tsit-uī siū lâng kíng-gióng ê tsiân-puè, mā hōo sin-sè-tāi Tâi-uân-lâng liáu-kái tī tsit-ê li̍k-sú ê kuan-kiàn sî-khik, ìng-kai hô-khì hô-tsiông.
The Responsibility of History - In Memory of Dr. Du Chongming
The first time I heard about Dr. Du Chongming's deeds was in 1962, when I was studying in Tainan City Junior High School. A neighbor who studied at Tainan First Senior School was admitted to the Pharmacy Department of Kaohsiung Medical College; He happily told me that he was also a student of Dr. Du Chongming. At that time, I didn't understand the meaning of his words, and I didn't know who Du Chongming was. After graduating from high school, I entered the Taipei Institute of Technology, but had no chance of joining the medical field. At that time, Dr. Du had retired and left Kaohsiung Medical College. Although I have classmates who are studying in medical school, I rarely hear Dr. Du's name mentioned by them. It was decades later that I read Dr. Du's work.
I started working on computer multimedia in 1995. I wanted to record the people, places and objects in Taiwan during the 100 years from 1895 to 1995, so as to bear witness to history. From data collection, research, text editing, image input, sound effects production and audio and video recording, it is carried out step by step. At that time, the Internet was not as popular as it is now, and the information available was quite limited. After a long period of martial law in Taiwan, many people and events have been distorted. For example, my name "Tung-Ying" is often used to refer to "Japan". In fact, "Tung-Ying" is originally an alias for Taiwan. I have checked many ancient books and found that in Taiwan's temples, from north to south, there are many "Tung-Ying" inscriptions on beams and pillars or on ancient plaques. I saw in Dr. Du's Chinese poems that he used "Tung-Ying" to refer to Taiwan, and I deduced that this mistaken term was the same as "Minnan" and should be a term that became popular in Taiwan after the KMT government moved to Taiwan.
Among my elder friends, two are familiar with Dr. Du. One is Dr. Du's eldest daughter, Ms. Shuchun, and the other is Dr. Du's student at Taipei Imperial University and National Taiwan University Medical School, Dr. Chen Junxiong. When talking to Ms. Shuchun, I can always feel Dr. Du's expectations for his daughter, his open-mindedness and his contribution to medical education, pharmacology and snake venom research in Taiwan. Ms. Du is not only Dr. Du's daughter and secretary, but also his most communicative and trustworthy confidant. In recent years, she has devoted herself to the compilation and publication of Dr. Du Chongming's related documents. On the one hand, it is based on the memory of her father. On the other hand, she also hopes that through Dr. Du's works, discussions, travel notes and diaries, the younger generation can understand the history of Taiwan. Have a deeper understanding.
Dr. Chen Junxiong is a good friend of mine. After graduating from National Taiwan University Medical School, he first worked as a physician in a hospital in Kaohsiung. At the age of 30, he served in Tainan Hospital for 30 years and retired as the vice president. Later he opened a hospital in Tainan City. There is a plaque written with a calligraphy pen by Dr. Du Chongming in the hospital's clinic. This is a souvenir given by Dr. Du to Dr. Chen when he studied in Japan and obtained his doctorate in medicine. Dr. Chen studied the most advanced endoscopic medicine in Japan at the time. He has performed more than 10,000 gastroscopy clinical cases in Taiwan. The plaque hung on the upper right side of his desk for forty years. Dr. Chen said that Dr. Du is a "personality person" who is not afraid of power, neither humble nor arrogant, but can stick to justice. He was referring to the fact that Dr. Du once firmly opposed the merger of the National Taiwan University Medical College and the National Defense Medical College. As a result, he offended the authorities. He left the medical school in 1954 and never held public office again for life.
There are many books on Dr. Du's life; from "Du Chongming, a Generation of Doctors" by Tianxia Magazine, "Du Chongming in Taipei" by Huang Yuanxing to "Du Chongming and Me - Interview with Ms. Du Shuchun" by the National History Museum and in recent years The books published one after another by the Du Chongming Foundation have made me feel more introspective and self-motivated in addition to respect and gratitude for this senior figure in the medical field. I often wonder why a scholar as knowledgeable and responsible as Dr. Du Chongming cannot be accepted in the government? Dr. Du became a professor at the Department of Medicine of Taipei Imperial University in 1937 and was the only Taiwanese professor at Taipei Imperial University. Intellectual elites of the same era as Du Chongming (1893-1986, Doctor of Medicine, Kyoto Imperial University, Japan), such as Lin Maosheng (1887-1947, Doctor of Philosophy, Columbia University, USA) and Hu Shi (1891-1962, Doctor of Philosophy, Columbia University, USA) , Lin Yutang (1895-1976, PhD in Linguistics from the University of Leipzig, Germany), and Wu Guozhen (1903-1984, PhD in Political Science from Princeton University in the United States) should all be the most influential figures in Taiwan's modern history. Historians and experts have their own opinions on whether the character is good or not, and I have no intention of commenting here. What I don't understand is why the deeds of Du Chongming and Lin Maosheng cannot be read in Taiwan's history, education system and textbooks for decades? Why does Taiwan, which claims to be democratic and free, only lack the "Wu Guozhen Incident" in the history of autonomy? Is it the Kuomintang's high-pressure rule that makes Taiwanese fearful? Or are Taiwanese people stupid and dull, and their patience will turn history into ashes?
The liberalization of speech standards after the lifting of martial law not only failed to polish the historical facts, but also accelerated the process of "ambiguation" due to fierce ideological conflicts and the increasingly complex political and economic situation, and the trend of "packaging history" also moved from behind the scenes to the stage. forward. In the process of collecting information, I could see the causal relationship between this trend and related events, and Dr. Du's historical position also gave me deeper expectations for Taiwan's modern history.
Du Chongming, who was born during the Japanese occupation, was the first Taiwanese to receive a doctorate in medicine from the Imperial University of Japan. How did the intellectuals who survived the 228 massacre and the White Terror period view Taiwan after the Nationalist Government took over the country? What kinf of situation is the government and society at that time? What are their views on Taiwan's future after the war? These are questions that I am more concerned about and want to know more about. Ms. Du Shuchun is still diligent and tireless at ninety years old. Her dedication is really admirable. When Dr. Du served as the first dean of the National Taiwan University Medical School, he worked hard, created a pattern, was conservative and promising, and was uncompromising and unyielding. His wisdom and character have become the mainstay of Taiwan's medical community in troubled times. The days of philosophers are far away, but the models are still in the past. I hope that Dr. Du's diary and many works will be reprinted and published soon, so that we can follow the example of this admired senior, and also let the new generation of Taiwanese understand where to go at this critical moment in history.
歷史的責任 - 緬懷杜聰明博士
杜聰明醫學博士120歲冥誕紀念專刊 2013 年 8 月 p.106-108
第一次聽到杜聰明博士的事蹟是1962年，當時我正在台南市中讀書。有一位就讀台南一中的鄰居考上高雄醫學院藥學系；他興高采烈地告訴我，說他也是杜聰明博士的學生了。當時我不明白這句話的含義，也不知道杜聰明是誰。高中畢業後我考取台北工專，和醫界無緣。當時杜博士已經退休，離開高醫。我雖有就讀醫學院的同學，卻很少聽到他們提及杜博士的大名。後來讀到杜博士的著作已是數十年後的事。
一九九五年我開始做電腦多媒体，想要把 1895-1995 這一百年間，台灣的人事地物記錄下來，為歷史做個見證。從資料蒐集、考證、文字編輯、圖像輸入、音效製作和影音攝錄等工作，逐步進行。那時候網路不如現在普及，能夠獲得的資料相當有限。台灣經過長期戒嚴，很多人物和事件都被扭曲。例如我的名字「東瀛」就經常被用來指涉「日本」。其實「東瀛」本是台灣的別名。我查證過不少古籍，也發現台灣的廟宇，從北到南，不論樑柱題字或古匾都有不少的「東瀛」。在杜博士的漢詩裡看到他用「東瀛」代稱台灣，便推定這個被誤植的名詞和「閩南語」一樣，應該是國府遷台以後才在台灣流行的用語。
我的長輩朋友當中，有兩位和杜博士相熟。一位是杜博士的長女-淑純女士，另一位是杜博士在台北帝大及台大醫學院的高足-陳俊雄醫師。和淑純女士談話時，每能感受杜博士對女兒的期許，他的開明以及對台灣醫學教育、藥理和蛇毒研究的貢獻。杜女士不僅是杜博士的女兒，祕書，也是他最談得來，能信任的知己。近年來她致力於杜聰明博士相關文獻的整理與出版，一方面是基於對父親的懷念，另一方面也希望經由杜博士的著作，論述，旅遊札記和日誌，讓年輕一輩對台灣的歷史有更深層的認識。
陳俊雄醫師是我的好朋友。台大醫學院畢業後，先在高雄的醫院當醫師。三十歲到台南醫院服務三十年，當副院長時退休。後來在台南市開醫院。醫院的診間有一塊杜聰明博士用毛筆寫的匾額。這是杜博士在陳醫師留學日本，取得醫學博士學位那一年送他的紀念物。陳醫師在日本研究當時最先進的內視鏡醫學。在台灣做過一萬多個胃鏡臨床病例。這塊匾額在他的書桌右上方掛了四十年。陳醫師說杜博士是一個「人格者」，是不畏權勢，不卑不亢，卻能堅守正義的人物。他指的就是杜博士曾經堅決反對台大醫學院與國防醫學院合併，因而得罪當道，1954年離開醫學院，終身不再就任公職。
關於杜博士的生平，坊間已有多本著述； 從天下雜誌的「一代醫人杜聰明」，黃元興的「臺北杜聰明」到國史館的「杜聰明與我-杜淑純女士訪談錄」以及近年來杜聰明基金會陸續出版的書籍，讓我對這位醫學界的前輩，除了尊敬與感念之外，更多了一分反省與自勵。我常想，像杜聰明博士這樣有學識、有擔當的學者為何不能見容於國府？ 杜博士在1937年出任台北帝國大學醫學部教授職，是台北帝大僅有的一位台灣人教授。與杜聰明 (1893-1986，日本京都帝大醫學博士) 大約同一時代的知識菁英，如林茂生 (1887-1947，美國哥倫比亞大學哲學博士)、胡適 (1891-1962，美國哥倫比亞大學哲學博士)、林語堂 (1895-1976，德國萊比錫大學語言學博士)、吳國禎 (1903-1984，美國普林斯頓大學政治學博士) 應該都是台灣現代史上最具影響力的人物。對於人物的臧否，歷史學者和專家自有定見，在此無意置喙。我所不解的是為甚麼數十年來在台灣的歷史、教育體系和教科書裡讀不到杜聰明與林茂生的事蹟？ 為甚麼在號稱民主自由的台灣，自治史上獨缺「吳國禎事件」？ 是國民黨的高壓統治讓台灣人畏首畏尾？ 還是台灣人愚痴魯鈍，忍令青史成灰？
解嚴後言論尺度寬放，不僅未能擦亮史實，反而更因意識形態的激烈衝突和政經形勢日趨複雜，迫使「糊化」過程加速，而「包裝歷史」的風潮，也從幕後走向台前。在蒐集資料的過程中我看得出這種趨勢和相關事件的因果關係，而杜博士的歷史定位，也讓我對台灣現代史有更深的期待。
生於日政時期的杜聰明，做為第一位獲得日本帝國大學醫學博士的台灣人，與在國民政府接收台灣後，歷經二二八屠殺事件及白色恐怖時期，倖存的知識分子，如何看待當時的政權與社會？ 他們在戰後對台灣的前途有何見解？ 這些都是我比較關心而想瞭解的問題。杜淑純女士望九高齡，猶孜孜矻矻，不倦於斯，她的用心，實在令人感佩。杜博士任職台大醫學院首任院長時，篳路藍縷，開創格局，有守有為，不忮不求。他的智慧與風骨，在亂世成為台灣醫界的中流砥柱。哲人日已遠，典型在夙昔。祈望杜博士的日誌和諸多作品早日復刻出版，讓我們得以效法這位受人景仰的前輩，也讓新世代台灣人瞭解在這個歷史的關鍵時刻，應該何去何從。
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