“谱身”兼“谱道”:清代衍圣公宗族意识的表达和实践  

Pu shen and Pu dao:Clan Ideology and Its Practice by the Duke of Extended Holiness(YanShenggong)in Qing Dynasty

作　　者：孔勇 KONG Yong(School of History and Culture,Shandong University,Ji’nan 250100,China)

机构地区：[1]山东大学历史文化学院,山东济南250100

出　　处：《齐鲁学刊》2020年第1期32-51,共20页Qilu Journal

基　　金：国家社会科学基金青年项目“清代衍圣公研究”(19CZS031);山东大学基本科研业务费资助项目“清代衍圣公与治道关系研究”(2018GN028)。

摘　　要：“谱身”与“谱道”是清代衍圣公纂作族谱时经常使用的两个概念,折射出是安于“圣裔”身份抑或争入“道统”谱系的纠结状态。结合孔府档案所藏孔氏族谱、衍圣公和时人论述,可以看到:清代以前孔氏族谱重在“考世系,叙尊卑”,以此来表先德而合全族;至清代则变为“锄非种,辨窜冒”,强化内外孔之别和真伪孔之分。同时,在清代衍圣公的深层意识之中,还暗存着某种以道统自居及以传道自任的使命感,每当政治控制稍显宽松或儒学发展受困时,此一暗流就会浮于面前,故“谱身”只是表面功用,“谱道”才是终极指向。Pu shen and Pu dao were two key words through Kong families’tree wrote by the Duke of Extended Holiness(YanShenggong)in Qing dynasty,which reflected a kind of entangled state between its identity of sage and its will for Confucian orthodoxy.Before Qing dynasty,the Kong families’tree emphasised lineage and status.While in Qing dynasty,its key point turned to distinguish non-Kong family members.In the depth mind of YanShenggong,there was a sense of mission for continuing Confucian orthodoxy.Whenever the political control was loosen or Confucianism was in difficulty,this sense of mission would emerge.Therefore,Pu shen was just the surface function,and Pu dao would be the ultimate goal.

关 键 词：衍圣公 谱身 谱道 道统 世统 

分 类 号：G810.2[文化科学—体育学]