循例与建构:清代孔庙御匾制度及其政治效应  

A Routine Construction: On the Imperial Plaque System of the Confucius Temples in the Qing Dynasty and Its Political Effect

作　　者：吴佩林 宋琪 Wu Peilin;Song Qi

机构地区：[1]四川大学古籍整理研究所,四川成都610065 [2]曲阜师范大学历史文化学院暨孔府档案研究院,山东曲阜273165

出　　处：《中华文化论坛》2024年第5期172-180,共9页Journal of Chinese Culture

基　　金：国家社会科学基金中国历史研究院重大历史问题研究专项“中国历史上地方治理的实践及启示”(项目编号:22VLS005);国家社科基金重大项目“历代孔府档案文献集成与研究及全文数据库建设”(项目编号:13&ZD108)的阶段性成果。

摘　　要：在康熙二十三年(1684)至宣统元年(1909)期间,清代皇帝御题并颁发孔庙大成殿11块四字匾额。赐匾行为与祭孔仪式有关,后期多发生于皇帝登极初年。皇帝们的前行后效,呈现制度化的走向。从皇帝御书墨宝到悬挂孔庙大成殿中的匾额实体,经历了内务府的复制再造和央地之间的上下传递。绝大多数情况下,曲阜孔庙保存皇帝“墨笔”,其他孔庙仅收到复制件。孔庙御匾的颁发与传播,强化了清廷与儒家思想的关联,制造了皇帝深谙儒学的形象,从而获得了臣民的认同和支持。During the period from the twenty-third year of Kangxi(1684) to the first year of Xuantong(1909),emperors of Qing Dynasty inscribed and issued 11 four-character plaques for the Dacheng Hall of the Confucian Temples. The act of awarding plaques was related to the Confucius ceremony and gradually tended to carry out after a new emperor's accession. The inheritance of this action by successive emperors showed an institutionalised tendency.The whole process happened as follows: the emperor wrote an inscription in ink on paper, the Ministry of the Interior copied the inscription onto to plaques, the plaques were sent to the Confucian Temples from capital, and were finally set up in the Dacheng Hall. In most cases, the emperor's handwriting would be preserved in the Confucian Temple of Qufu, while other temples only received copies. The issuance and dissemination of the plaques reinforced the correlation between the Qing regime and Confucianism, and created an image of emperor as a Confucian scholar,which earned him identification and supports from his subjects.

关 键 词：清代 曲阜孔庙 御匾制度 政治效应 

分 类 号：K207[历史地理—历史学]