【作者】 冯渝杰；

【导师】 姜生；

【作者基本信息】 山东大学 ， 中国古代史， 2014， 博士

【摘要】 本文从谶纬神学、原始道教与汉家德运终始的角度,系统、深入地讨论了在汉末党祸、黄巾运动以至汉魏禅代的历史过程中,士人群体、隐逸群体以及原始道教团体在祈望“太平”的相通价值取向下,各自发起却又存在一定连续性的汉末社会运动。相较于先秦时期相对理性的求公精神,谶纬以神秘的信仰形态,通过高扬汉之建国神话、铸立“汉家”神统以及转接灾祥徵兆之论的方式,最终完成了建基于“家”却以“无家”为基础的“汉家神学”(汉代的“天下一家”)构建,从而一定程度上实现了先秦以来的“天下为公”构设,但也由此开启了天命神权的竞夺。两汉之际“篡汉”与“复汉”相继上演,经过一轮“绝而复属”的小循环,神权再次归拢于“汉家”。在此过程中,“窃汉”与“复汉”者无一不援引谶纬以证其为天命所系,说明谶纬即是掌握人心、赢取天命的关键所在。这也表明,先秦以来人们对“公权”的理性诉求精神虽为“汉家神学”所蔽,然也藉此而达至一个顶峰。两汉之际的天命—德运之争,是谶纬神学注入“汉家”内涵后的首次社会回响,汉末从“清议”、党祸以至原始道教的宗教—政治运动,再次受到谶纬神学的深刻影响,故可视为“汉家神学”的接续作用。以郑玄、何休为典型案例的汉末经学通纬风尚的微观研究,使我们得以近距离蠡测汉末士人群体思想深处的强烈“太平”期待,而“清议”之士的批判亦正是基于其对“太平”秩序的期望而展开的,此即汉末“党议”及士人抵抗运动所得崛兴的深层思想因素。首先,颇具规模的汉末游学,一定程度上打破了当时的区域与阶层区隔,并进一步借助经学授受的方式,结成了汉末士林的统一价值。在此基础上,由于士人群体与戚、宦实权阶层之间发生了“清”、“浊”价值的严重对撞,才最终导致了士人群体统一而大规模的抵抗运动之崛兴。此间,地方至中央的谣语不仅充当了连接、组织“清流”之士的有力工具,同时也成为士人群体表达价值、声援党人斗争的重要媒介。进一步说,士人群体所抵抗的正是国家公权被戚宦侵吞的“私物化”(“浊化”)走向：其振臂“澄清天下”的最终目的,即希望浊乱的天下向其理想的“汉家”秩序重新回归。由此,汉末两次党祸的总体性质应定义为,中央及地方的士人群体(包括部分豪侠)为抗拒“汉家”秩序走向异质或崩解的边缘,而连接发起的舆论批判与政治对抗运动。谶纬之大兴及其与阴阳灾异学说的持续影响,不仅使东汉政治进一步上系于天命,民众亦被广泛纳入此一神学体系中。由此,“太平”成为社会全体的最高期待,天命则可根据特定的方式“推演”预知。以颇具象征意义的黄巾拜郑玄事为中心,从谶纬、易学以及对于“太平”的解释三个方面,能够推见黄巾与郑玄可能之思想交融。进一步将黄巾拜郑玄事纳入汉末的整体知识背景予以理解则可发现,汉末隐逸群体拥有关涉天命去留、所属之知识的现实,一方面成为民众尊崇贤人隐者的思想根源,另一方面也促进了人们对于隐逸之神秘化理解倾向的形成,以至兴起更为普遍的汉末崇隐之风。汉末隐逸群体亦儒亦道的知识背景,使他们成为引导、连接人们价值观念的中间知识阶层,对汉末的地方伦理—价值秩序及广阔范围的社会运动,都所产生了虽然潜存不显但却至为深远的影响。从黄巾的武器操备、移动路线以及兴起过程中地方与中央官员的反应情况等诸多方面,可以透见黄巾运动的初始动机并非直指颠覆汉家：其教义、组织与口号有效承载了他们的宗教诉求,据此可判断黄巾运动乃为时人“太平”理想的一次集中表达,是汉末时人在经历长期的灾异现实与精神恐慌后,类似宗教祈愿性质的集体诉求之表达。此与西部五斗米道的宗教乌托邦追求亦颇有相通处。黄巾的行为最终脱离其初设动机,根本原因在于,在汉末“终末”意识以及谶纬、五德终始学说的合力影响下,黄巾的救世神学发生了由“辅汉”而“代汉”的变化,由此转向了另寻应天受命之“真人”,继而佐其代汉、解除灾异、获致“太平”的道路。今本《太平经》中,我们很难找到反对“汉家”的片语论述,但“辅汉”的态度却很决绝,且其呈现出的救世神学亦与黄巾的宗教理想深相契合,表明两者具有思想上的内在统一性。据此可判断,今本《太平经》(至少主体部分)之成书,最晚在黄巾运动兴起之初便已告完结。总之,考绎诸类典籍可知,对“太平”的祈望、追寻,实乃贯穿于汉末社会上下的普遍情结。尽管不同的群体对“太平”的具体理解或有出入,但在最终指向上都无一例外地存在着共通的神学寄托。终极美好秩序的神学属性即是“太平”的本质所在。汉末由党祸至黄巾的社会运动,正是在人们对“太平”的强烈期待下所先后发起的追寻“理想国家”的集体运动。更多还原

【Abstract】 From the perspectives of "Chenwei" theology, primitive Daoism and virtue cycle of "Hanjia", my dissertation analyzes a continuous social movement led by intellectuals, hermits and primitive Daoism groups. During the historical process of Misfortune of Proscribed Party, Yellow Turbans Movement and the substitution of Wei Dynasty for Han Dynasty, these people held same value of "Taiping"(The Great Peace) and spontaneous launched the social movement.Comparing with the spirit of pursuing fairness in the pre-Qin period,"Chenwei", in the shape of mysterious religious belief, established "Hanjia theology"(all under heaven are of one family) which was grounded on the idea of "Jia"(home) but actually with "Wujia"(non-home) base, through praising the myth of Han Empire’s establishment, deifying Han-jia’s sacred position and transforming the sign of disasters into auspices. Such theology ensured the "Gong"(Fair) character of Han Empire (Hanjia) and meanwhile it started a fight for theocracy among different polities through Han dynasties. History witnessed both the usurpation and restoration of "Hanjia" during the transformation of two Han Powers, through the from perish to rebirth Han’s theological authority regained its power again. The usurpation and revival itself all relied on Chenwei to prove that "the world belongs to everyone in the nation rather than one single person", which demonstrates Chenwei was the crucial issue to gain people’s mind and win the mandate of Heaven (called Tian Ming). It also shows that the rational pursuit of "Fair Right" arising from Pre-Qing reached its summit in Han dynasty although it was shadowed by Hanjia’s theology at the same time. During the two Han Dynasties, the fight for theocracy and "Deyun" was the first social response to Chenwei when it added connotation into "Hanjia theology". At the end of Eastern Han, a series of religious-political movements, such as "Qingyi"(political criticism by intellectuals), Disasters of Partisan Prohibitions and Primitive Daoism, were all deeptly affected by Chenwei, so these can be regarded as a continuing effect of "Hanjia theology" An examination of the typical case of Zheng Xuan and He Xiu, which shows the popularity of Chenwei in Confucian Classics in late Han Dynasty, can provide us a tunnel to understand the strong expection of Taiping by the intellectuals, which became the basis of the criticism of "Qingyi" as well ascausing cause for "Dangyi" and scholars movement on the thought level. First of all, the scholars’ massive study tours broke the isolation of regions and classes, and furthermore, formed an unified value system among the intellectual groups. This value view conflicted with the values held by the Relatives and Eunuchs class, and finally led to a unified and broad resistance movement in late Han dynasty. During the process, the rumors acted as a media not only to connect and organize Qingliu school but also show the voices and support of the intellectuals. To clarity it, what the intellectuals resisted was the public rights, which had been privatized ("Zhuo Hua"), and their objectives were to recover the messed social order to their ideal "Hanjia" order. Therefore, the two Misfortune of Proscribed Party happened in late Eastern Han could be defined as a public criticism and political confrontations by the intellectuals (including some upright heros called Haoxia) across the country to protect the order of "Hanjia" from slipping into the verge of dissimilation and collision.The flourishing of Chenwei and the continuous influence of the theory Yin-yang calamity not only produced the Eastern Han’s political fate Tian Ming, but also attacted the common people into similar belief system. Accordingly,"Taiping" became the supreme goal for the whole society, and Tian Ming could be foreseen through a particular way. By focusing on the incident of Yellow-Turban’s Genuflect to Zheng Xuan, we can see the possible interaction of thoughts between Yellow-Turban and Zheng Xuan, from Chenwei, Yi-ology, and the interpretation of Taiping. To analyze this incident in historical context, we can see that the fact the hermits and intellectual groups held the knowledge of "Tian Ming"--its tendency and its source, one hand became the reason for ordinary people to worship them, and on the other hand formed people’s interpretation of the mystery of hermit and gradually created the cult in late Han. The hermits’ knowledge of both Confucianism and Daoism made them as go-between intellectual groups to lead and link different classes’ values, and it had potential but far-reaching influence to the local ethic-value order and the widely-spread social movements in late HanIf we examine the Yellow-Turban’s preparation and military weapons, moving route, and the response of the local and central officers to their uprising, we can see that the initiative motive of the Yellow-Turban movement is not to overthrow the "Han Power." Its doctrine, organization and slogan effectively revealed their religious concern, which suggusts that the Yellow-Turban’s movement was an concentrated expression of people’s strong expectation for "Taiping" after experiencing long time catastrophe and spiritual worries. It was similar to the religious pursueing which had some commonality with the Utopian pursuit of Wudoumi Sect. The Yellow-Turban finally departed from its initiative motive; and the reason for such a shift was complicated--under the influence of eschatology, Chenwei and Wude Zhongshi (five virtue’s cycle) theory, the Yellow-Turban’s soteriology took a turn from assisting Han to sustituing Han, and consequently it began searching for Zhenren (pure man) to dispel calamitous and gain the Taiping. It is difficult to find any word against "Hanjia" in the existing Taiping Jing, however, it carries a strong attitude of assisting "Hanjia", of which the salvation theology corresponded to the Yellow-Turban’s religious ideal, and it indicates that the two has the internal unity of thoughts. It also can be inferred that, the existing Taiping Jing (the main part at least) had been completed no late than the beginning of the Yellow-Turban movement.To sum up, by verifying and analyzing many classics, praying and longing for "Taiping" was a long pursuance throughout the different societies in late Eastern Han. Although there were some tiny differences in comprehension of "Taiping" among different social groups, the common theological element was in their ultimate goals. The theological attribute of the ultimate ideal order was the nature of "Taiping". The social movements in late Eastern Han from Disasters of "Danghuo" to the Yellow-Turban’s movement in late Eastern Han, were collective movements with the purpose of seeking "Taiping" and achieving an ideal country.更多还原