1949年中華民國政府在國共內戰中失敗而退居臺灣，隨之而來的軍民與政府官員，周棄子（1912-1984）正是其中之一。周棄子名顯當時，在古典詩壇與于右任、李漁叔等人相善，在現代文壇也和聶華苓、彭歌等人往來，作品兼擅古今，對於時局、文藝多有評論。本文嘗試梳理出周棄子之遺民想像與其文化思維。由於家國的淪喪，讓周棄子在在強調國體的正統性。另一方面，在殘酷的現實局勢下卻也顯露出對國體殘缺的匱乏。「遺民」的想像在周棄子身上產生交疊又相互牴觸、矛盾的情況，進而在詩作中不斷對整個時局、或是自我內心提問，並試圖從中找到解答。如此，更可看出戰後渡臺詩人在面臨長期無法實現反攻的感嘆，也顯現其遺民想像的混雜面向。在此同時，周棄子在時事批評中想藉由文化思想的論述來保存固有文化、蘊含地反共力量的想法，進而強調「保國」、「保天下」的必要性。藉由高舉民主自由的大義名份，拒斥共產思想。但另一方面，周棄子也對當時政府箝制言論自由有所批判，認為這不是一個民主自由政權所應有之舉措，從此也可以看到周棄子對文化的堅持與知識份子的批判風骨。

In 1949, the Nationalist Government of the Republic of China lost the Chinese Civil War to the Communist Party and retreated to Taiwan. The government official Zhou Qizi (1912-1984) was among those in the retreating party. Zhou, a famous figure at the time, was good friends with Yu Youren and Li Yu-Shu through their involvement in a classical poetry circle. He was also in frequent contact with Nieh Hualing and Peng Ge through a modern literature circle. Zhou's work focuses on both ancient and modern matters; he commented on current affairs as well as literature and art. This study examines Zhou's loyalist's imagination and cultural ideology. In reaction to the fall of Nationalist China, Zhou emphasized ideas regarding the legitimacy of a nation state. Specifically, Zhou's work reflects his perceptions of the fragmented nature of the Chinese nation state. The ＂Loyalist's＂ imagination influenced Zhou's thinking, resulting in contradictory and paradoxical ideas that caused him to continually question and seek resolutions regarding his self and the state of society. These themes reflected Zhou's sentiments regarding the Nationalists' long-term failure to reclaim China, and his related discussions were influenced by his loyalist's imagination. In his critiques of current affairs, Zhou exhibited a desire for the preservation of culture, and he promoted anticommunist ideas through his discussions of cultural ideology. Specifically, he emphasized the necessity of ＂protecting the country＂ and ＂protecting the world.＂ Zhou rejected the idea of communism and exalted democracy and freedom as righteous causes. He also criticized the Nationalist government's then constraints on free speech, arguing that these policies did not promote democratic and free governance. These discussions reveal Zhou's perseverance regarding cultural matters and his critical perspective as an intellectual.