晚期乡宦居乡生活的文化史考察

发布时间：2018-01-21 04:01

本文关键词： 晚明乡宦居乡生活文化史　出处：《华中师范大学》2012年硕士论文　论文类型：学位论文

【摘要】：晚明乡宦作为在野之臣、居乡之士,是最贴近晚明大众社会的记录者。他们的仕宦经历和学识水平使其对于世事变迁有着更为敏感的观察力和深刻的解析力,晚明社会和历史的变迁在他们的记忆中由此显得格外生动。而乡宦由于其“非官非民、亦官亦民”的特殊身份,也是体现儒家价值观和官方立场在世变洪流中如何挣扎与妥协的最佳载体。因此,将观察晚明世变、书写晚明世像的乡宦作为研究对象无疑是触摸晚明历史的最佳途径。由于晚明君臣矛盾日益加剧,加上言官攻讦、职务压力、应酬繁多等,造成宦情普遍灰冷,出现官场困局,大量官员纷纷乞休致仕以保晚年高洁。一部分官员因宦途遭遇精神挫伤,心灰意冷,转向政治冷漠；另一部分则在回乡后将地方社会作为自己重张政治抱负的舞台,积极参与公共事务,他们的精神状态和处事方式很大程度上影响了明代的政治走向和社会风气。在教化地方上,晚明乡宦的教化手段并非强化教化力度,而取模范之义。百姓也会对乡宦的居乡行为进行批评监督,希望乡宦能够参酌民意,并刺激乡宦朝地方庇护者的方向努力。但由于优越地位和违法之事迭出,乡宦也时常成为晚明社会矛盾的焦点和民众斗争的对象。在这种舆论环境下,不少乡宦遂采取杜门不出或搬离乡村的应对方式,在乡宦退出对地方事务的干预后,生员等士子阶层的影响力迅速壮大,成为晚明经世运动的主流。在日常生活中,晚明乡宦对林居生活有着格外细致的要求和美感需求。总体呈现出一种细致、安宁、祥和的特征,如选择一个诗意的生活栖居地、点缀各种带有象征意义的元件。在进行文学创作时,如戏子洗面般务必保持一种对乡村社会的全新感受和清丽叙述。在日常装扮上,倾心于野服躬耕这种文化装扮,并对俭朴保持着盎然兴致,反映了晚明士人对于名节欲语还休,犹抱琵琶半遮面的忐忑。在思考身后世界时,乡宦对于身后的名节、名望问题表现出异常的憧憬,对于子孙后代生计问题的谋划、对于个人学说著述的整理也孜孜不倦。伴随的还有对于功名利禄的反思、对于作为一个儒者生命轨迹的深切体悟,反映出一个儒家知识分子纯粹的思维世界：通过主体对个人多面性的的省视,接受、反驳、修正到重构自我,导向臻于至善,这种多“我”的竞争和缺陷的检视显然透漏着晚明士人对于圆满人生的渴求和追寻。
[Abstract]:The officials of the late Ming Dynasty, as the officials of the opposition and the people living in the countryside, are the most close to the records of the public society in the late Ming Dynasty. Their official experience and knowledge level make them more sensitive to the changes of the world and have a more sensitive and profound analytical power. The social and historical changes in the late Ming Dynasty were thus particularly vivid in their memory. However, the rural officials had a special status of "not government, not the people, but also the government and the people". It is also the best carrier of how to struggle and compromise the Confucian values and official positions in the current of the world. Therefore, the late Ming Dynasty change will be observed. It is undoubtedly the best way to touch the history of late Ming Dynasty. Due to the increasing contradiction between monarch and minister in the late Ming Dynasty, coupled with the verbal criticism, duty pressure, various engagements and so on, the official situation was generally grey and cold, resulting in the difficulties of the official field. A large number of officials begged to leave their official posts in order to protect Gao Jie in his later years. Some officials were discouraged and turned to political apathy because of the spiritual contusion in the official journey. The other part takes the local society as the stage of reopening their political aspirations and actively participates in public affairs after returning to their hometown. Their mental state and ways of handling affairs greatly influenced the political trend and social ethos of Ming Dynasty. In the area of education, the means of education of rural officials in the late Ming Dynasty is not to strengthen the strength of education, but to take the meaning of model. The people will also criticize and supervise the behavior of rural officials living in rural areas, hoping that the rural officials can take into account the public opinion. And stimulate the township officials to the direction of local asylum efforts. But because of the superior status and illegal events, rural officials also often become the focus of the social contradictions in the late Ming Dynasty and the object of popular struggle. In this kind of public opinion environment. Many rural officials then adopted the coping style of du Men who could not leave the countryside. After the township officials withdrew from the intervention in local affairs, the influence of the social strata, such as health workers, grew rapidly and became the mainstream of the late Ming Dynasty. In daily life, the late Ming government officials have a particularly detailed demand and aesthetic needs for the life of the forest. Overall, there is a careful, peaceful, peaceful characteristics, such as the choice of a poetical living place. Embellished with a variety of symbolic elements. In the literary creation, such as the opera wash face, we must maintain a new sense of rural society and beautiful narration. In the daily dress. In favor of the cultural dress of wild dress and frugality, reflects the late Ming scholars for the famous festival language still off, still have a pipa half face perturbed. When thinking about the world after death, the township officials show an unusual vision for the famous section behind them and the planning for the livelihood of future generations. For the individual doctrine of the collation is also tireless. Accompanied by a reflection on fame and fortune, for the life of a Confucian deep understanding of the trajectory. It reflects the pure thinking world of a Confucian intellectual: through the main body's introspection, acceptance, refutation, revision to reconstructing himself and leading to the best. This kind of multi-self competition and defect inspection obviously reveals the late Ming scholars' desire and pursuit for a full life.
【学位授予单位】：华中师范大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：K248.3

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