华夷与君臣:清初的文化论争  

Hua-Yi Differentiation and Jun-Chen Interpretation:Cultural Debates in the Early Qing Dynasty

作　　者：尤学工[1] 

机构地区：[1]华中师范大学历史文化学院,湖北武汉430079

出　　处：《廊坊师范学院学报（社会科学版）》2014年第6期43-48,共6页Journal of Langfang Normal University(Social Sciences Edition)

基　　金：教育部人文社科研究项目"易代修史;史学观念与文化秩序--以‘明史’编纂群体为中心的考察"(10YJC770113);教育部人文社科重点研究基地重大项目"近世知识群体的专业化与社会变迁"(12JJD770018)

摘　　要：华夷之辨和君臣之义是清初文化论争的核心议题,雍正时期的曾静案和《大义觉迷录》的颁布就是一个典型缩影。明遗民将明清易代视为篡逆之举,以华夷之辨和君臣之义作为否定清廷正统性与合法性的思想武器,以此寻求自身在文化秩序中的主导权。而以雍正为代表的清廷则着力以"天下一统,华夷一家"为基础,以"尊君亲上之念"为维系,以承认清廷的正统性与合法性为旨归,力图消除明遗民的文化抵抗,建立自己主导的政治和文化秩序。两种不同的秩序诉求所引发的文化论争反映了清初异质文化的冲突与融合,而其走向则使清初文化更具解释力和包容性,有效消解了易代所带来的社会和文化动荡,为清初政治与文化注入了新的活力。Hua-Yi differentiation and Jun-Chen interpretation are core issues of cultural debates of the early Qing Dynasty, with Zeng Jing Case of the Yongzheng period and Dayi Juemi Lu a typical miniature. Adherents of the Ming regarded the Qing Monarch as usurpers, taking Hua-Yi differentiation and Jun-Chen interpretation as an ideological weapon against the orthodoxy and legitimacy of the Qing Dynasty in order to seek their own initiative in the cultural order. The Qing Monarch with Yongzheng as representative was striving for ＂World domination, Hua Yi unity＂ as the basis, and ＂loyalty to the throne＂ ideology for the maintenance of order to recognize the legitimacy of the Qing monarch, trying to eliminate the Ming loyalists cultural resistance, leading to build their own political and cultural order. Controversy triggered by the two different appeals reflects the cultural conflict and fusion of different cultures of the early Qing Dynasty, and the early Qing culture was directed to more explanatory power inclusive force so that social and cultural upheavals brought about by the political transition were effectively and easily dissolved and new vitality was added to the early Qing politics and culture.

关 键 词：华夷之辨 君臣之义 文化秩序 

分 类 号：K09[历史地理—历史学]