康熙朝中叶文化政策与大一统政治之研究

发布时间：2018-03-30 15:24

本文选题：康熙　切入点：理学　出处：《复旦大学》2012年博士论文

【摘要】：康熙朝中叶是清朝建立多民族的大一统专制帝国的关键期,因为帝国的疆土和统治区域基本形成于此时。所以采取何种文化政策,是清朝统治者面临的一个重要课题。康熙帝的政治活动,客观上需要一整套合适的策略来对付各种利害冲突。因为他不得不面对很复杂的政治局势,他不得不面对多元文化的习惯势力,这包括了汉族、蒙古族、藏族等的各种思想、宗教、风俗习惯,所以为了清朝的统治利益,康熙帝必须建立一个统一、灵活的政策架构来处理这些问题。有些学者习惯把这一切归功于康熙帝接受了汉族的理学,并将之确定为基本国策的结果。而国外的“新清史”学派则认为清朝的成功在于满洲保持了区别于汉人的所谓满洲认同,由此出发,西方学者将清史研究引向了否定清朝是中国历史的一部分的途径。但笔者通过对大量文献的重新解读,发现康熙帝十分重视各个被统治民族在思想文化上的多元化问题。他积极地了解各族的文化,例如儒学和喇嘛教,并将之视作一种政治资源加以利用,在争取各民族精英对满清的认同的同时,利用这种多元文化的影响为清帝国的利益服务。因此,通过解析康熙中叶文化政策在清朝建设大一统专制帝国的具体实施过程,笔者发现其中确有不少鲜为人知的特色。例如,康熙帝对江南汉族士族精英,采取了一种类似双通道的管控模式,即一方面将大批江南文化精英网罗到京城,另一方面又派遣大批北方籍的投清汉族官员南下。这使江南自晚明以来一直燃烧不息的思想之火熄灭了。对蒙古诸部和西藏,康熙帝积极利用当地盛行的“转世”风俗和对“黄金家族”——即成吉思汗家族血统的崇拜,在取得了当地精英和喇嘛教高级僧侣在文化风俗上的认同后,建立了一个有别于其对汉族的、双轨式的管控,即对喇嘛管理和世俗王权管理的并行操控系统。康熙帝对待来华的西方传教士,则在积极接触和学习的基础上,利用他们为帝国的政治利益服务,如挤压汉族精英在思想文化上对满洲的优势。但在奉行利益分享原则的同时,决不允许其背后的欧洲宗教势力染指清帝国统治的核心利益。因此可以认定康熙帝在其中叶建设大一统的清帝国的政治版图时,他的各种政策的探索和实践,是带有多元文化的性质的,不存在以某个民族的思想文化去强制性地统一另一个民族的思想的情况,如有些学者喜欢说的汉族理学的作用。相反,清朝统治者很好地利用了这种思想文化上的多元性,因地制宜的实现了对各个被统治民族和阶层的分而治之,建立并维护了清朝君主的独裁统治。但是在保留各民族多元文化为己利用的同时,康熙帝没有能够在其在位时,在中国真正建成清朝自己的、大一统的、囊括各族的意识形态。以上情况不少学者曾经做过单项的研究,但缺乏系统的综合研究,笔者试图在这方面作一探索。
[Abstract]:The middle period of the Kangxi Dynasty was the key period for the establishment of a multi-national autocratic empire in the Qing Dynasty, because the territory and the ruling region of the empire were basically formed at this time.So what kind of cultural policy is the Qing Dynasty rulers face an important topic.Kangxi's political activities objectively required a set of appropriate strategies to deal with conflicts of interest.Because he had to face a very complicated political situation, he had to face the influence of multicultural habits, which included various ideas, religions, customs and customs of the Han, Mongolian, Tibetan, etc., so for the benefit of the Qing Dynasty's rule,Kangxi must establish a unified, flexible policy framework to deal with these issues.Some scholars used to attribute this to Emperor Kangxi's acceptance of Han's Confucianism, which was determined as the result of basic state policy.Foreign "New Qing History" school thinks that the success of Qing Dynasty is that Manchuria maintains the so-called Manchu identity, which is different from Han people. From this, western scholars lead the study of Qing history to the way of denying that Qing Dynasty is a part of Chinese history.However, by rereading a large number of documents, the author finds that Emperor Kangxi attaches great importance to the pluralism of the ideology and culture of the governed nations.He actively understood the cultures of all ethnic groups, such as Confucianism and Lamaism, and regarded them as a kind of political resources to be used, while striving for the recognition of the Manchu Dynasty by various ethnic elites, and at the same time using this multicultural influence to serve the interests of the Qing Empire.Therefore, through the analysis of the implementation process of the cultural policy of Kangxi in the Qing Dynasty, I found that there are some features which are not well known.For example, Emperor Kangxi adopted a two-channel control model for the elite of the Han nationality in the south of the Yangtze River. On the one hand, he recruited a large number of cultural elites from the south of the Yangtze River to Beijing; on the other hand, he sent a large number of officers of the Han nationality from the north to go south.This extinguished the fire of ideas that had been burning in Jiangnan since the late Ming Dynasty.With regard to the Mongolian ministries and Tibet, Emperor Kangxi actively used the popular local customs of "reincarnation" and worship of the "golden family"-namely, Genghis Khan's lineage. After obtaining the recognition of the local elite and the senior Lamaist monks in cultural customs,A dual-track system of control, which is different from that of the Han nationality, is established, that is, the management of the Lama and the management of secular Wang Quan.Emperor Kangxi treated the western missionaries who came to China on the basis of active contact and study, and used them to serve the political interests of the empire, such as squeezing the superiority of Han Chinese elite in ideology and culture to Manchuria.But while pursuing the principle of benefit-sharing, the European religious forces behind it will not be allowed to take part in the core interests of the Qing Empire.Therefore, it can be concluded that when Emperor Kangxi built the political map of the Qing Empire in which Emperor Kangxi built a unified empire, his exploration and practice of various policies were of a multicultural nature.There is no situation in which the ideology and culture of one nation can be used to unify the thought of another nation, for example, some scholars like to say the role of Han Confucianism.On the contrary, the rulers of the Qing Dynasty made good use of this kind of ideological and cultural pluralism, realized the division and rule of each governed nation and stratum according to the local conditions, and established and maintained the dictatorship of the monarch of the Qing Dynasty.Many scholars have done a single research, but lack of systematic comprehensive research, the author tries to make an exploration in this area.
【学位授予单位】：复旦大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：K249.2

【共引文献】