本論文探討清遺老詩詞中的「子嗣書寫」，以「生子」與「喪子」兩端情境
為核心，審視朝代崩解後諸人面臨的倫理斷裂、身體困境與時代焦慮。文章指
出，明遺民能藉復明運動乃至海外王氣的繁衍想像建構未來，或以詩書傳家，試
圖不「亡天下」。清遺老亦有復辟之舉並試圖傳承文化，但他們面臨了古典到現
代的轉型時刻，二者皆浮現挑戰。延續子嗣的希望，喪子之悲，疊加上已過盛年
的生命情調與崩世光景，遺老詩詞中的子嗣書寫遂充滿了裂變之聲。
趙熙以百無聊賴的生子詞，揭示古典秩序崩毀後的身為人父的傳承焦慮；鄭
孝胥在喪子詩中有事功執念與天倫崩解的交纏，其「父繼子志」更凸顯末世倫理
的顛倒，最後事功有成，卻反面說明了救贖的不可能。文章進一步援引陳衍、陳
曾壽等人的相關材料，展示清遺老一輩世代斷裂、生命枯竭、斷念未來的普遍經
驗。

This paper examines how late Qing loyalist poets represented their children,
focusing on the paired situations of childbirth and child loss as windows into their
ethical ruptures and deep-seated anxieties after the dynasty’s fall. It argues that,
unlike Ming loyalists who could still imagine restoration or cultural renewal, Qing
loyalists lived in a transitional age where classical traditions were collapsing and the
future felt irretrievably closed. Through Zhao Xi’s unsettled writings on fatherhood
and Zheng Xiaoxu’s grief-laden elegies—where the pursuit of merit becomes a
fragile defense against despair—the study shows how hopes for lineage and the pain
of its interruption shaped a distinctly apocalyptic tone in their poetry. Incorporating
cases such as Chen Yan and Chen Zengshou, the paper further demonstrates that
this generation commonly faced generational discontinuity, emotional and bodily
exhaustion, and a pervasive sense of hopelessness toward the future.