天下之戎：春秋霸政战争新考

发布时间：2018-05-07 17:51

本文选题：天 + 春秋霸政　；参考：《中央民族大学》2013年博士论文

【摘要】：春秋霸政是中国古代社会转型时期出现的一种特殊现象,霸政中的战争也是重要的研究领域,自《荀子·王霸》以下,历来研究成果丰硕,这是本文继续探讨的前提和基础。然而由于诸多原因,相关史实不清楚,对霸政出现的原因等相关问题也有继续探讨的空间。如关于郑庄公克段于鄢,从相关史料尤其《左传》“君子曰”中引用《诗经》看,可能有郑庄公努力符合神灵要求等更深层次原因,其也不可能脱离历史传统及时代制约。由此反观周、郑交恶后,郑不可能至死都不与周王室联系,更不可能如前人所称妄自称王齐桓公一生征伐后,欲行封禅之举,前人多对此否定,重新考证可以看出,齐桓公封禅为诸多因素合力自然发展的结果。封禅未果,或许也从另一个角度说明“周德虽哀”,确属“天命未改”,可能也是历史的必然。近人对宋襄公泓之战一般评价不高,从考证大司马固谏“天之弃商久矣”入手,反观宋襄公一生之“复商大梦”,其言行本是对古礼背后的“天”的尊重与降服。古人推其为五霸之一,说明战争成败不是成为霸主的根本条件。城濮之战是春秋前期一场大战,以往研究多关注此战晋楚的政治形势、外交政策、战略战术等,其中“天”等神灵因素反复出现,如战前晋文公梦见楚成王吮吸其脑浆,子犯释为“吉”后遂扭转战局。楚成王反战,主要理由在“天”,子玉不肯奉祀河神,其兵败自杀也在应验楚范巫“将死”预言。前人对崤之战中“天”等神灵因素也淡化处理。从《左传》等相关记载看,如晋文公死后灵枢有声如牛,卜偃释为文公传命秦将伐晋,击之必败,其后表明战争进程及结果早已注定,人事似乎只是在实践着“天”的安排。战后秦转而称霸西戎,实属无奈之下的慰藉,然而却兑现平王东迁时“秦能攻逐戎,即有其地”的誓言,也为日后秦国东进一统六国建立充足的军事物质保障。和中原霸主不同,楚国称霸更多是战争,而非盟誓,但又不完全崇尚武力。惒之战后,楚庄王祭河神,或许是尽收天下的气度,修建先君宫庙,也在昭示楚国胜敌的力量来源。或许正因为此,楚庄王问鼎中原默然离开的关键原因,同样在于鼎被视为天命的象征,而天是超越一切包括楚王在内的至上权威。如从一个更长时段去观察共同构成邺之战中晋、楚、郑三国棋盘式的微妙处境,“天”、占卜等神灵因素都是其中不可或缺的棋子。其他战争也大致如此,如惒之战后,晋国君臣遥助郑国而不发兵的理由,也以“天”等神灵因素为借口。关于吴越之战,通过考察战争过程可以发现吴亡越兴,也与两国君臣对天道的体悟及遵行相关,夫差和句践先后北上中原争霸,会盟诸侯,直至周天子从形式上预以确认。说明王受命于天,霸主受命于王的理念此时依然顽强的存在。后人习惯权力至上,并推出与之对应的片面结论。关于本文创新点,从研究问题意识和视角看,以往“天”等神灵因素视角的缺失,客观上造成研究内容和结论上的不清晰乃至相当程度的偏差。本文认为要考察春秋霸政战争,仅就战争论战争是不够的,除从王权自身的组成上观察外,还要在“祀与戎”的框架下,反观“戎”,“戎”与“祀”并列国之大事,“祀”在排序上居于“戎”前,说明“祀”及其背后“天”等神灵因素的重要性,而近代以来对霸政或霸政战争研究最大的不足,恰在于此,由此本文尝试跳出传统就战争论战争的研究套路,另辟蹊径对此重新探讨。从研究内容和结论上看,本文在前述考证基础上,对历史重新解释或为相关研究提供佐证。文章认为卜筮、预言、梦境及鬼神显灵等灵异现象是霸政出现的深层次原因所在,也是战争不是成就霸主的根本原因所在。霸政或霸政战争仅是当时社会的一个反映,抽取其他层面进行考证也应有上述类似结论。天是维系当时人群共同生存和发展的重要精神资源,是从血缘到地缘统治的内在基础,灵异事件与自古以来形成的敬天传统交织在一起,也成为春秋时期政治权力正当性、合法性的本源。这是历史事实与时代特征,是春秋社会虽“礼崩乐坏”,却大体保持“尊礼重信”时代特征的原因。从某种意义上言,“天”或由此代表的神灵祭祀等宗教因素,也是治史者,尤其是治上古史者必备的基本研究意识。从世界语境下看神权和王权之间也存在互动,说明古代中国不是孤立现象。上述梳理对相关研究,如中华民族形成史等具有促进作用,对处于社会转型时期的当今中国,也有一定现实借鉴意义。
[Abstract]:The hegemony in the spring and Autumn period is a special phenomenon in the period of the Chinese ancient social transformation, and the war in the hegemony is also an important research field. Since < Xunzi Wang Ba >, the research has always been fruitful. This is the premise and foundation for this article to continue. However, for many reasons, the related historical facts are not clear, and the reasons for the emergence of tyrant politics are related to other related problems. There is also room for continuing discussion.
For example, with regard to the Zheng Zhuang Gong section in Yan, from the relevant historical materials, especially in the "Zuo Zhuan >" "gentleman said", "Book of Songs >" may be a deeper reason for Zheng Zhuang's efforts to meet the demands of the gods, and it can not be divorced from the historical tradition and the constraints of the times. A man calls himself a king
After the death of the Duke of the Qing Dynasty, the predecessors had to do so, and the predecessors had negated many of them. It could be seen that Qi Hwan was the result of the natural development of many factors. It is possible that the "Zhou Desui mourning" may also be explained from another point of view. As a result of not high evaluation, starting with the admonition of "the abandoning Shang Dynasty for a long time" by the textual criticism of Sima, the "dream of recovering business" in Song Xiang Gong's life is reflected in the "heaven" behind the ancient rites.
The war between Cheng and Pu was a war in the early spring and Autumn period, and the previous studies paid much attention to the political situation, foreign policy, strategy and tactics of Jin Chu, among which the gods and other factors appeared repeatedly, such as the prewar Jin Wen Gong Duke Chu Cheng Wang sucked its brain, and the son of the son was released as "Ji" and then reversed the war. The main reason was "heaven", Zi Yu. Unwilling to worship the God of the river, the suicide of defeat was also predicted by Chu fan Wu.
Before the death of the Jin Dynasty, such factors as "heaven" have also been desalinated. Rong, in fact, was the consolation of helplessness, but the oath of "Qin power to attack the army, that is, to have its land", also established sufficient military material guarantee for the six countries in the east of the Qin Dynasty.
Unlike the Central Plains supremacy, the Chu state dominates more war, not the oath, but not the full worship of force. After the war, the king of Chu, the king of the river, may be the God of the river, the temple of the emperor, the temple of the emperor, and the source of the strength of the enemy in the state of Chu. Perhaps it is precisely because of this, that the key reason for the silent departure of the Central Plains is that the king of Chu Zhuang also lies in the tripod. It is regarded as the symbol of the destiny of heaven, and the heaven is beyond all the supreme authority including the king of Chu. For a longer period of time to observe the delicate situation of the chessboard style of the Jin, Chu, Zheng, and the Three Kingdoms of the Jin, Chu and Zheng in a long period of time, and such elements as "heaven" and "divination" are all the indispensable pieces. The reason why Zheng Guo did not send troops was also a pretext of divine factors such as "heaven".
With regard to the battle of Wu Yue, we can find the prosperity of Wu's death through the investigation of the war process, and also related to the understanding and compliance of the monarch and his ministers in the two countries. The power of inertia is supreme, and the corresponding one-sided conclusion is put forward.
With regard to the innovation point of this article, from the study of the problem consciousness and perspective, the absence of the previous "heaven" and other spiritual factors objectively causes the inclarity of the content and conclusion of the study. This article holds that it is not enough to observe the war of hegemony in the spring and Autumn period only on the war theory, besides the observation of the composition of the royal power itself. In the framework of "rites and rites", we should look at the "Rong", "Rong" and "Rites" and the great events of the countries, and the "worship" is before the "Rong" in order to explain the importance of the divine factors such as "sacrificial" and "heaven" behind it, and the greatest weakness in the study of hegemony or hegemony in modern times is just here, and this article tries to jump out of the tradition. A new way to explore the war on war is a new way to explore it again.
On the basis of the research content and conclusion, this paper reinterpretations of history or provide evidence for related research on the basis of the previous textual research. The article holds that divination, prophecy, dreams and ghosts and gods are the underlying reasons for hegemony, and that war is not the fundamental cause of hegemony. Hegemony or hegemony is only a war. It is an important spiritual resource to maintain the common survival and development of the people at that time. It is the inner foundation of the people's common survival and development. It is interwoven with the tradition of respect to heaven since ancient times, and it has also become the political power of the spring and Autumn period. This is the origin of legality. This is the historical fact and the characteristics of the times, but in the spring and Autumn period, although the society is "rite and bad", it generally maintains the characteristics of the era of "respecting the rite and believing". In a sense, the religious factors such as "heaven" or the divine sacrifice represented by it are also the essential research consciousness of the historians, especially the ancient historians.
From the context of the world, the interaction between theocracy and the royal power shows that the ancient China is not an isolated phenomenon. The above sort of combing has a promoting effect on the related research, such as the history of the Chinese nation, and also has some practical significance for today's China in the period of social transformation.

【学位授予单位】：中央民族大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：K225

【参考文献】