本文選題：天 + 春秋霸政�。� 參考：《中央民族大學(xué)》2013年博士論文

【摘要】：春秋霸政是中國(guó)古代社會(huì)轉(zhuǎn)型時(shí)期出現(xiàn)的一種特殊現(xiàn)象,霸政中的戰(zhàn)爭(zhēng)也是重要的研究領(lǐng)域,自《荀子·王霸》以下,歷來(lái)研究成果豐碩,這是本文繼續(xù)探討的前提和基礎(chǔ)。然而由于諸多原因,相關(guān)史實(shí)不清楚,對(duì)霸政出現(xiàn)的原因等相關(guān)問(wèn)題也有繼續(xù)探討的空間。 如關(guān)于鄭莊公克段于鄢,從相關(guān)史料尤其《左傳》“君子曰”中引用《詩(shī)經(jīng)》看,可能有鄭莊公努力符合神靈要求等更深層次原因,其也不可能脫離歷史傳統(tǒng)及時(shí)代制約。由此反觀周、鄭交惡后,鄭不可能至死都不與周王室聯(lián)系,更不可能如前人所稱(chēng)妄自稱(chēng)王 齊桓公一生征伐后,欲行封禪之舉,前人多對(duì)此否定,重新考證可以看出,齊桓公封禪為諸多因素合力自然發(fā)展的結(jié)果。封禪未果,或許也從另一個(gè)角度說(shuō)明“周德雖哀”,確屬“天命未改”,可能也是歷史的必然。近人對(duì)宋襄公泓之戰(zhàn)一般評(píng)價(jià)不高,從考證大司馬固諫“天之棄商久矣”入手,反觀宋襄公一生之“復(fù)商大夢(mèng)”,其言行本是對(duì)古禮背后的“天”的尊重與降服。古人推其為五霸之一,說(shuō)明戰(zhàn)爭(zhēng)成敗不是成為霸主的根本條件。 城濮之戰(zhàn)是春秋前期一場(chǎng)大戰(zhàn),以往研究多關(guān)注此戰(zhàn)晉楚的政治形勢(shì)、外交政策、戰(zhàn)略戰(zhàn)術(shù)等,其中“天”等神靈因素反復(fù)出現(xiàn),如戰(zhàn)前晉文公夢(mèng)見(jiàn)楚成王吮吸其腦漿,子犯釋為“吉”后遂扭轉(zhuǎn)戰(zhàn)局。楚成王反戰(zhàn),主要理由在“天”,子玉不肯奉祀河神,其兵敗自殺也在應(yīng)驗(yàn)楚范巫“將死”預(yù)言。 前人對(duì)崤之戰(zhàn)中“天”等神靈因素也淡化處理。從《左傳》等相關(guān)記載看,如晉文公死后靈樞有聲如牛,卜偃釋為文公傳命秦將伐晉,擊之必?cái)?其后表明戰(zhàn)爭(zhēng)進(jìn)程及結(jié)果早已注定,人事似乎只是在實(shí)踐著“天”的安排。戰(zhàn)后秦轉(zhuǎn)而稱(chēng)霸西戎,實(shí)屬無(wú)奈之下的慰藉,然而卻兌現(xiàn)平王東遷時(shí)“秦能攻逐戎,即有其地”的誓言,也為日后秦國(guó)東進(jìn)一統(tǒng)六國(guó)建立充足的軍事物質(zhì)保障。 和中原霸主不同,楚國(guó)稱(chēng)霸更多是戰(zhàn)爭(zhēng),而非盟誓,但又不完全崇尚武力。惒之戰(zhàn)后,楚莊王祭河神,或許是盡收天下的氣度,修建先君宮廟,也在昭示楚國(guó)勝敵的力量來(lái)源。或許正因?yàn)榇?楚莊王問(wèn)鼎中原默然離開(kāi)的關(guān)鍵原因,同樣在于鼎被視為天命的象征,而天是超越一切包括楚王在內(nèi)的至上權(quán)威。如從一個(gè)更長(zhǎng)時(shí)段去觀察共同構(gòu)成鄴之戰(zhàn)中晉、楚、鄭三國(guó)棋盤(pán)式的微妙處境,“天”、占卜等神靈因素都是其中不可或缺的棋子。其他戰(zhàn)爭(zhēng)也大致如此,如惒之戰(zhàn)后,晉國(guó)君臣遙助鄭國(guó)而不發(fā)兵的理由,也以“天”等神靈因素為借口。 關(guān)于吳越之戰(zhàn),通過(guò)考察戰(zhàn)爭(zhēng)過(guò)程可以發(fā)現(xiàn)吳亡越興,也與兩國(guó)君臣對(duì)天道的體悟及遵行相關(guān),夫差和句踐先后北上中原爭(zhēng)霸,會(huì)盟諸侯,直至周天子從形式上預(yù)以確認(rèn)。說(shuō)明王受命于天,霸主受命于王的理念此時(shí)依然頑強(qiáng)的存在。后人習(xí)慣權(quán)力至上,并推出與之對(duì)應(yīng)的片面結(jié)論。 關(guān)于本文創(chuàng)新點(diǎn),從研究問(wèn)題意識(shí)和視角看,以往“天”等神靈因素視角的缺失,客觀上造成研究?jī)?nèi)容和結(jié)論上的不清晰乃至相當(dāng)程度的偏差。本文認(rèn)為要考察春秋霸政戰(zhàn)爭(zhēng),僅就戰(zhàn)爭(zhēng)論戰(zhàn)爭(zhēng)是不夠的,除從王權(quán)自身的組成上觀察外,還要在“祀與戎”的框架下,反觀“戎”,“戎”與“祀”并列國(guó)之大事,“祀”在排序上居于“戎”前,說(shuō)明“祀”及其背后“天”等神靈因素的重要性,而近代以來(lái)對(duì)霸政或霸政戰(zhàn)爭(zhēng)研究最大的不足,恰在于此,由此本文嘗試跳出傳統(tǒng)就戰(zhàn)爭(zhēng)論戰(zhàn)爭(zhēng)的研究套路,另辟蹊徑對(duì)此重新探討。 從研究?jī)?nèi)容和結(jié)論上看,本文在前述考證基礎(chǔ)上,對(duì)歷史重新解釋或?yàn)橄嚓P(guān)研究提供佐證。文章認(rèn)為卜筮、預(yù)言、夢(mèng)境及鬼神顯靈等靈異現(xiàn)象是霸政出現(xiàn)的深層次原因所在,也是戰(zhàn)爭(zhēng)不是成就霸主的根本原因所在。霸政或霸政戰(zhàn)爭(zhēng)僅是當(dāng)時(shí)社會(huì)的一個(gè)反映,抽取其他層面進(jìn)行考證也應(yīng)有上述類(lèi)似結(jié)論。天是維系當(dāng)時(shí)人群共同生存和發(fā)展的重要精神資源,是從血緣到地緣統(tǒng)治的內(nèi)在基礎(chǔ),靈異事件與自古以來(lái)形成的敬天傳統(tǒng)交織在一起,也成為春秋時(shí)期政治權(quán)力正當(dāng)性、合法性的本源。這是歷史事實(shí)與時(shí)代特征,是春秋社會(huì)雖“禮崩樂(lè)壞”,卻大體保持“尊禮重信”時(shí)代特征的原因。從某種意義上言,“天”或由此代表的神靈祭祀等宗教因素,也是治史者,尤其是治上古史者必備的基本研究意識(shí)。 從世界語(yǔ)境下看神權(quán)和王權(quán)之間也存在互動(dòng),說(shuō)明古代中國(guó)不是孤立現(xiàn)象。上述梳理對(duì)相關(guān)研究,如中華民族形成史等具有促進(jìn)作用,對(duì)處于社會(huì)轉(zhuǎn)型時(shí)期的當(dāng)今中國(guó),也有一定現(xiàn)實(shí)借鑒意義。
[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.

【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2013
【分類(lèi)號(hào)】：K225

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本文編號(hào)：1857881