【作者】 杜改俊；

【导师】 魏崇新；

【作者基本信息】 北京外国语大学 ， 比较文学与跨文化研究， 2014， 博士

【摘要】 元朝并列在中国的历朝历代之中,成为中华民族发展中重要的一段历史。这个王朝的建立者是蒙古帝国的第五位大汗,成吉思汗之嫡孙忽必烈大帝。忽必烈一反自己祖先的行为,由野蛮战争中的纯粹掠夺到重视文明,既而成功地建立了一个引“唐宋之故典”、“杂就金制”同时吸收“国朝之成法”多民族一体化的国家。促使忽必烈转变的原因是多方面的,但最为重要的、最早在思想上启蒙他,并且在行动上能够协助他的是在“潜邸”时期形成的“幕僚群体”。忽必烈幕僚群体的核心人物是一批汉族的硕儒贤士及汉族世侯中的精英。当时蒙汉的社会性质不同、文化水平颇有轩轾,蒙古国当时近乎纯游牧的“行国”社会,而汉族社会的历史文化渊源久长、农业文明已经高度发达。在巨大文化差异的背景下,忽必烈幕僚群体能够形成是双方的多种文化要素合力作用的结果。本论文试图从综合的蒙汉文化融合的视角,考察其形成的媒介、途径、及形成过程中双方建立在各自文化基础上的思想观念所起的作用。全文分三方面论述忽必烈幕僚群体的形成。分别是宗教、伦理、及观念。宗教在忽必烈幕僚群体形成过程起着重要的媒介作用,其媒介作用表现在三个方面：其一、佛家、道家借助于讲佛理和道术机会宣讲儒家的仁政理论。其二、由于忽必烈确立了佛教信仰因此在忽必烈王府中出现了三位信仰佛教的高级幕僚,他们在忽必烈夺取和建立政权过程中起着“非常”的作用。其三、由僧人刘秉忠为中介向忽必烈幕府推荐了众多的人才。“伦理关系圈”是忽必烈幕僚群体形成的主要途径：通过“血缘关系”的途径形成了多民族幕僚成员。具体而言有汉族血缘关系圈,维吾尔族血缘关系圈,回族血缘关系圈,蒙族血缘关系圈,他们构成了忽必烈幕府中基础成员。通过刘秉忠推荐以刘秉忠为中心形成的“伦理波纹圈”,这个圈中的人物是忽必烈幕府中的核心人物和决策者。此外刘秉忠或他人举荐在忽必烈身边的幕僚成员,他们再推荐自己熟悉的人进入忽必烈王府中,一个人物连接着另一个人物,在他们之间总存在着某种伦理关系由此形成另一个“连环扩展波纹圈”,他们构成了幕府中的中坚人物。“伦理关系圈”之外,“征召与依附”是忽必烈幕僚群体形成的又一途径。“征召”是指忽必烈慕名主动征召的一些英才,而依附是一些人闻忽必烈之名而主动依附于王府。忽必烈幕僚群体能够形成的根本在于“时势造英雄”。在蒙汉民族文化冲撞融合的大背景下,在当时急剧社会的变化中,这个群体中的人应时而起,成为了“文化英雄”。他们之间形成了与时代相适应的相同或相似的世界观、价值观；双方某些方面观念的契合是忽必烈幕僚群体形成的关键原因。具体而言：汉族士人的“天下观念”与忽必烈明君特质在特定时代中互相契合,忽必烈蒙汉杂糅的君臣观与汉族士人双向忠君观的相互契合,忽必烈的用人标准与汉幕僚“期于有用”的人生观在当时的时代背景下形成契合。这一群汉族士人能够跋涉千里走到漠北王府在忽必烈身边形成一个群体,他们的观念与人生态度起着决定因素。本文从跨文化角度对忽必烈幕僚群体所做的研究,丰富了研究对象的内容,提供了一种新的研究视野；同时也为中国文化特点的研究充实了具体内容,对当下的跨文化交流与研究,提供一个“典型案例”。更多还原

【Abstract】 Conjoined as a dynasty in Chinese history, the Yuan Dynasty served a very significant part in the historical development of the Chinese nationality, the founder of which was Kublai Khan, the fifth Khan of the Mongolian Empire, the grandson of Genghis Khan.It should be pointed out, that Kublai Khan, unlike his ancestors who only resorted to pure looting, thought highly of the Chinese native culture, and succeeded in founding a country with a convergence of multi-nationalities, by assimilating and absorbing "the Canon held by Tang and Song Dynasty""the system adopted by Jin Dynasty" and "the established codes of the dynasty then". As to this changed policy, many elements gave rise, among which, and which initiated this enlightenment and aided Kublai in action mostly, was his "Group of Special Aides and Staff", who came into being at the time of his "pre-coronation", the core figures being a legion of erudite Confucian scholars and elites of hereditary peerages from the Chinese nationality.Evidently, in terms of different social natures and cultural levels, the gap between the Mongolian nationality and the Chinese nationality was enormously huge, with the former a pure "nationality on horse" engaging in husbandry, and the latter a highly developed agricultural civilization of a long history. Against this huge cultural divergence, Kublai Khan founded his special Group of Staff, under the joined efforts of the people from two different cultures.The present dissertation adopts a trans-cultural perspective, aiming to explore the medium and means by which the two different cultures were combined and mingled, as well as the functions of their respective native values and mentalities held by the different ethnic groups in contributing to this later convergence.The paper unfolds what contributes to the formation of Kublai Khan’s Group of Staff from three aspects:religions, ethics and values.The religions played a very import role as a medium in this formation, which found their manifestation in three places: firstly, Buddhists and Taoists preached the Confucian Ethics on Benevolence in the name of and amidst their preaching doctrines of Buddhism and Taosim. Secondly, some Buddhist elite officials distinguished themselves as a result of Kublai’s confirmation of Buddhism by helping Kublai "enormously" in his efforts to seize power and found a dynasty.One major means of the foundation of his staff group was through "ethic-relationship":that was, his staff members were brought together by way of "consanguinity", to form the core in his group. Such a typical representative was Liu Bingzhong, with Liu Bingzhong-centred "corrugated ring based on ethic relationship", all of whom were Kublai’s core figures and policy makers.As it goes, such core figures as Liu Bingzhong around Kublai would recommend other people they are familiar with and related to ethically, who, in turn, recommend their own acquaintances, thus forming another and another "expanding corrugate ring-within-ring". The fundamental reason why this could happen, was a result of "the appropriate times which produced heroes". Such "cultural heroes" just rose with the call of the times at the tumultuous turn of age and cultural conflict; the ideas of the world and the social values on the both ethic groups gradually converged and quite corresponded with those required of that age, and it was just this convergence and correspondence between the two ethic groups that brought such a staff group into being.Concretely speaking, this correspondence between the Mongolian and the Confucian, was manifest in three aspects:first, the idea of "heaven and man" on the part of the Confucian scholars and the idea of a liberal and open ruler on the part of Kublai Khan, second, the mingled ideas of sovereignty and subject with the characteristics of the Chinese Confucianism on the part of Kublai and the ideas of reciprocal relations of sovereignty and subject on the Chinese Confucian part, third, the way to recruit talents on the part of Kublai and "eagerness to be employed" mentality on the part of the Confucian scholars ready to serve. All of this contributed to the formation of such a powerful staff group, who were willing to gather around Kublai in the far north across far and near, goaded by their similar attitudes towards the world and the life. Based on my above study of Kublai’s staff group from the inter-cultural perspective, it is hoped that this dissertation could enrich the range of content with a new vision; next, hopefully, it can add something substantial to the study of Chinese culture; and last, it can provide a "typical case" in terms of cultural communication and studies.更多还原