發(fā)布時(shí)間：2018-03-08 05:35

  本文選題：清初　切入點(diǎn)：江南　出處：《湖南大學(xué)》2010年博士論文　論文類(lèi)型：學(xué)位論文

【摘要】：明清易代后，明朝士大夫發(fā)生了身份轉(zhuǎn)換，成為明遺民。明遺民在清初具有很大的影響力，因而順治、康熙兩朝統(tǒng)治者非常重視對(duì)他們的征服。順治年間，統(tǒng)治者對(duì)江南遺民主要以強(qiáng)硬手段打擊為主。受此影響，明遺民在忠君愛(ài)國(guó)情感的激勵(lì)下，普遍地參與了反清運(yùn)動(dòng)�？滴跄陠�(wèn)，統(tǒng)治者以懷柔手段籠絡(luò)為主，如迎合遺民心理，擾慰其心靈；制定“重道”的文化政策，拉攏明遺民；積極網(wǎng)羅明遺民等。受此影響，明遺民的對(duì)清態(tài)度逐漸松動(dòng)，他們的“夷夏之防”思想觀念逐漸淡化，多有稱(chēng)頌清朝和君主的言論，甚至部分遺民出仕，遺民群體逐漸分化。 明遺民心系故明，然明朝已成往事；心斥新朝，又不得不生活在新朝。在這種尷尬的處境中，他們有著嚴(yán)重的身份歸屬的焦慮。于是，他們紛紛追尋自己的身份歸屬，主動(dòng)自覺(jué)地把自己確認(rèn)為“舊朝人”。他們或以“遺民”自稱(chēng)，或利用歷史上的遺民資源表現(xiàn)自我期許，或以節(jié)婦自擬，或拼命惜發(fā)、護(hù)發(fā)以抵制清朝所希望的明／清身份轉(zhuǎn)換，從身體和精神上堅(jiān)持自己忠于故國(guó)舊君的身份認(rèn)同。 明遺民的謀生非常艱難。在“天崩地解”的時(shí)代巨變影響下，明遺民因天災(zāi)人禍、毀家紓難、不善治生、放棄富貴等原因，，陷入了生存困境，生活難以為繼。為了維持生存，明遺民不得不通過(guò)務(wù)農(nóng)、行醫(yī)、經(jīng)商、處館、處幕等方式謀生。然而，受儒家傳統(tǒng)倫理道德觀念和時(shí)代巨變的雙重影響，除務(wù)農(nóng)外，遺民士大夫?qū)ζ渌\生方式基本不認(rèn)可。 在解決了物質(zhì)上謀生問(wèn)題的基礎(chǔ)上，因無(wú)法實(shí)現(xiàn)通過(guò)出仕來(lái)“治國(guó)平天下”的理想，遺民士大夫把更多的時(shí)問(wèn)和精力投入到生活中。他們大都有“素位”、“行樂(lè)”等重視當(dāng)下生活的生活理念。他們又是具有審美傾向的士人，因而從時(shí)間和空間上重新架構(gòu)了“閑雅”生活。在此基礎(chǔ)上，明遺民將個(gè)人生命寄托在書(shū)畫(huà)、草木、飲食等“長(zhǎng)物”上，并愛(ài)戀成癖，沉溺其中，使之成為生活的重心，試圖以此來(lái)游離國(guó)仇家恨和富貴功名的世俗世界，營(yíng)造雅致的生活情趣。 作為生活內(nèi)容的重要組成部分，遺民士大夫的社會(huì)交往也值得研究。盡管有些遺民選擇了“活埋土室”，不與世接，但絕大多數(shù)遺民開(kāi)展著不同廣泛程度的社會(huì)交往。筆者通過(guò)分析遺民之間的交往、遺民與仕清官員的交往、遺民與僧的交往，來(lái)展現(xiàn)他們交往的范圍、交往的原因以及影響，研究他們?cè)谛鲁y(tǒng)治下的處世原則、心念及其變化。 明遺民雖然基本I二能夠維持牛存，也能夠營(yíng)造具有審美傾向的生活，但是作為儒家士大夫，他們?nèi)匀挥兄鴩?yán)重的精神困境。這表現(xiàn)在，他們充分肯定士大夫殉國(guó)的行為，但自己卻存新朝繼續(xù)生存，因此他們以生為恥，有深深的道德愧疚感：在新朝生存，他們“惟重末路”，十分注重堅(jiān)守遺民節(jié)操與人格、尊嚴(yán)，但在現(xiàn)實(shí)生活中不得不“與世交接”，時(shí)刻面臨著失節(jié)的憂(yōu)懼；他們希望抗清復(fù)明，為國(guó)盡“忠”，但在抗清過(guò)程中給百姓帶來(lái)了災(zāi)難，傷害他們“安百姓”的“仁”心；他們堅(jiān)守經(jīng)世濟(jì)民的儒家使命，卻又遭遇了生不逢時(shí)的尷尬境遇。 精神困境令明遺民感到痛苦和無(wú)奈，于是如何抵制和化解這些不安與焦慮，擺脫精神困境，成為明遺民共同面對(duì)的課題。為了擺脫精神困境，明遺民重新對(duì)亡國(guó)后的人生價(jià)值進(jìn)行追尋和體認(rèn)。他們認(rèn)為遺民本身具有“正人心”和“存人類(lèi)于天下”的道德價(jià)值；具有“存道統(tǒng)”和“文化救亡”的文化價(jià)值；具有“救命以言”和在社會(huì)基層經(jīng)世的社會(huì)價(jià)值。也有明遺民把佛教、道教和天主教等作為精神世界的救贖之道。由于遺民信奉道教和天主教的人數(shù)相對(duì)很少，其復(fù)雜性和豐富性遠(yuǎn)不如逃禪遺民，故筆者以佛教為重點(diǎn)，并以金堡逃禪后秉承大乘菩薩道精神，普渡眾生為個(gè)案，進(jìn)行了深入探討。
[Abstract]:The Ming and Qing Dynasties, the Ming dynasty literati had become the identity transformation, the Ming Dynasty. The Ming Dynasty has a great influence in the early Qing Dynasty, the two dynasty Shunzhi, Kangxi attaches great importance to their conquest. The beginning of the Qing Dynasty, the rulers of the dynasty Jiangnan mainly is the main means to fight tough. Affected by this, the Ming Dynasty in patriotism emotional motivation, common participation in the anti Qing movement. Kangxi asked the rulers in Huairou, enticements, such as catering to the adherents of psychology, disturbance to comfort his mind; make "Dao" culture policy, to the Ming Dynasty; active network. The remnant of Luo Ming affected by the Ming Dynasty gradually loosened the attitude of Qing they, "Yi Xia prevention" concept gradually fade, many have praised the Qing Dynasty and the monarch's speech, and even some adherents of an official, Yimin group gradually differentiation.
The heart of the Ming Dynasty Ming, Ming Dynasty and has a history of heart development; the new dynasty, and had to live in the new dynasty. In this embarrassing situation, they have serious identity anxiety. Thus, they are seeking their own identity, take the initiative to consciously recognized as "old Dynasty". They are or in the "people" who, or use the history of Yimin resources self expectations, or to save women with, or desperately cherish hair, hair in Ming Qing / Qing Dynasty to resist the identity transformation, from the physical and spiritual homeland loyal to adhere to their own identity. The old gentleman
The Ming Dynasty living very difficult. In the era of great changes under the influence of violent political or social upheavals of the Ming Dynasty, because of poor students treat natural calamities and man-made misfortunes, the ruined house to relieve difficult, give up wealth, and other reasons, in the plight of survival, life difficult to continue. In order to survive, to the Ming Dynasty by farming, medicine, business, office hall, living at the scene and so on. However, influenced by the traditional Confucian ethics and the era of great change, in addition to farming, Yimin literati basic is not recognized on the other way to make a living.
On the base of solving the problem of living material, because cannot be realized by an official to "rule the world", Yimin literati put more time and energy into life. Most of them are "plain", "merry" attention to contemporary life philosophy of life. They are the aesthetic tendency of the scholars, so from the time and space re architecture of the "elegant" life. On this basis, the Ming Dynasty personal life in painting, wood, etc. "," diet, and love addiction, addicted to them, making life heavy heart, trying to free the Chinese wealth and fame the secular world, to create elegant life.
As an important part of life, the literati's social intercourse is also worth studying. Although some people choose the "buried soil room", and then the world, but the vast majority of people to carry out the social intercourse of different extent. The author through the analysis of the interaction between people, communication with officials of the Shi Yimin, communication Yimin and monk, to show the scope of their exchanges, exchanges of causes and effects, study their principles in the new dynasty under the rule of the mind and change.
The Ming Dynasty although the basic I two can maintain the survival, also can create a tendency of aesthetic life, but as a Confucian scholar, they still had the spirit of serious difficulties. In this, they affirmed the literati martyred behavior, but they are there toward to survive, so they to shame, have a deep moral guilt: in the new dynasty survive, their "Koreshige end", attaches great importance to adhere to the integrity and dignity, their personality, but "in the real life and the world transfer, always facing disloyal fear; they hope against the Qing Dynasty, for the country as" loyalty ", but to the people in the process of disaster resistance, damage their" people "" benevolence "; they adhere to Confucian and mission, but suffered a Born Under A Bad Sign embarrassing situation.
The spiritual predicament of Ming Dynasty was painful and helpless, so how to resist and eliminate the anxiety and anxiety, get rid of the spiritual predicament, become the Ming Dynasty to face the issue. In order to get rid of the spiritual dilemma, the Ming Dynasty again after the subjugation of the life value pursuit and recognition. They think the Yimin itself has a "positive people" and "save the human in the world has a moral value;" orthodoxy "and" cultural salvation "cultural value;" help with words "and the social value in the grassroots level. There are adherents of Buddhism, Taoism and Catholicism as spiritual salvation. Because the number of adherents believe in Taoism and the Catholic Church is relatively less, the complexity and richness than Zen adherents, the Buddhism is the key, and to Jin Bao Zen after adhering to Mahayana Bodhisattva spirit, Purdue beings as a case, in the dark Go into the discussion.

【學(xué)位授予單位】：湖南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2010
【分類(lèi)號(hào)】：K249

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