馬克思・韋伯在討論新教倫理與資本主義的關係時，曾說明「現代性」的萌發伴隨「理性意識」的提倡與宗教魔咒的破除。而《西遊記》作為神魔小說之經典，晚清在翻新小說《新西遊記》等創作中皆辟除「鬼魅」、寄寓「祛人迷信之意」，替之以現代化場景與理性、啟蒙精神。然而時至民國，這一「祛魅」傾向卻漸漸消退，小說家開始在西遊續寫當中，放置地獄場景、討論靈魂問題，有了「復魅」的傾向。而這一現象，又與中國士人對於第一次世界大戰的文明反思，以及民國時期上海靈學會成立息息相關。本文以1906年陳景韓《新西遊記》與1922年包天笑《壬戌本新西遊記》為主要對象，觀察陳景韓如何在現代性的語境中，以「祛魅」啟蒙「理性」與教導大眾認識現代性事物與法制，包天笑又如何以「靈魂」與「地獄」反思文明所帶來創傷，形成以「鬼魅」鎔鑄「啟蒙」的「寓教於魅」敘事。

Max Weber elaborated the phenomenon of promotion of rational consciousness emerged with the breaking of religious curses in the early development of modernity in his The protestant ethic and the spirit of capitalism. Moreover, Journey to the West, as a classical novel of spirits and demons, was presenting disenchanting narratives, dispelling superstition and modern scenes, and conveying rational spirit in its rewritings, especially in New journey to the West in the late Qing dynasty. However, by the time of the early Republic of China, the tendency of “disenchanting narratives” began to fade. Instead, “re-enchanting narratives” was highlighted, in which the novelist began to place scenes from hell and discuss the problems of the soul in the sequel of Journey to the West. This transformation was closely related to the Chinese intellectuals’ reflection on civilization and World War I, and the foundation of the Shanghai Spiritualism Society in this time. This article focuses on two sequels of Journey to the West, Chen Jinghan’s New journey to the West in 1906 and Bao Tianxiao’s New journey to the West (1922) in the early Republic of China, and indicates how Chen Jinghan enlightened rational spirit in disenchanting narratives to guide the public to understand the substance and systems of modern societies, and how Bao Tianxiao reflected the trauma caused by civilization by discoursing the issues of “soul” and “hell,” while merging two themes, “enlightenment” and “spirits and demons” together to form the narrative of “edifying enchantment.”