政治仪式与权力秩序

【作者】 廖小东；

【导师】 桑玉成；

【作者基本信息】 复旦大学 ， 政治学理论， 2008， 博士

【摘要】 政治权力秩序的维系大都需要建立在一定的合法性基础之上,而合法性在本质上就是人们内心的合法性信仰的直接结果和表现形式。对于合法性信仰来说,仅仅停留在思想层面是不够的,它必须通过一定的外化形式变成看得见的行动。国家性的政治仪式就是合法性信仰或国家政治信仰最为重要的外化形式之一。通过国家性政治仪式的反复举行,可以确立并强化民众的政治信仰,从而建构能够维系社会政治权力秩序的合法性基础,顺利实施社会整合,保证政治权力秩序的稳定。而一旦既定的合法性信仰出现“贬值”或者“断裂”,与之相应的政治仪式便会趋于式微,固有的政治权力秩序亦随之崩溃。本文选取古代中国“国家祭祀”作为研究对象,因为国家祭祀就是古代中国最重要的政治仪式。笔者力图通过对古代中国“国家祭祀”的政治分析,证明其对中国古代政治权力秩序“超稳定”延续的支撑作用。文中将古代中国“国家祭祀”的演变分为三个阶段:前国家时期的原始宗教为初始阶段,祭祀的产生与权力秩序的发端紧密相连;早期国家时期为发展阶段,祭祀成为早期国家权力秩序建构及其运转的关键,与政治高度融合,向“国家祭祀”发展;秦汉时期为渐趋成型阶段,秦汉时期,统一帝国建立,以皇帝为核心的权力秩序基本形成,因应维护这种统一格局下的权力秩序的信仰需求,统治阶层对早期国家时期的祭祀进行了儒家礼制化改革,古代中国“国家祭祀”由此成型。在随后历代王朝的政治运行中,古代“国家祭祀”不仅参与政治合法性的建构,还成为统治者实施社会控制的重要工具。文章通过深层的分析认为,作为政治仪式的古代中国“国家祭祀”能够成功建构古代王朝或帝国政治的合法性信仰,从而实现社会政治整合,有着深刻的社会思想和经济根源。古代中国属于典型的农业社会,“天命”信仰、祖先崇拜几乎是农业社会里人们的“共同价值观”,而以此为主要内容的古代“国家祭祀”成为了人们“共同价值观”的象征。因此,主持国家祭祀的人就成为人们信仰的代理人,人们自然很容易对主持祭祀的人产生心理认同,而不管是那个人具体是谁。古代中国“国家祭祀”由此成为维系古代王朝政治权力秩序的“超稳定”延续的坚定基石。随着晚清以来的“几千年未有之变局”,社会形势日益复杂,以“天命”信仰为核心的传统政治文化面临危机,古代中国“国家祭祀”日趋式微,君主专制的权力秩序最终土崩瓦解。然而后帝制时代的人们在建构新的权力秩序时还是一次次地求助于传统的政治仪式,但都难以成功。古代中国“国家祭祀”作为一套权力技术和一种权力实践,虽然在建构和维护古代君主专制的特定权力结构和权威秩序中发挥着不可替代的作用,但在近代以来的复杂社会条件下,传统的社会规范发生改变,单纯依靠古代中国“国家祭祀”之类的传统政治仪式,很难再达到建构统治合法性,实施社会政治整合之目的。因为随着社会的变迁,权力的合法性建构成为越来越复杂的问题,政治仪式必须随社会规范的改变作出相应的调整。政治合法化仪式从基于血缘、世袭和君权神授的传统型向以通过民众投票和选举来表达授权与认可的法理型转变;政治社会化仪式从被动教化和灌输的臣民型向主动学习和自由选择的公民型转变;政治参与仪式由封闭的排他型转变为开放的参与型——即参与政治的仪式的不再被控制和局限在极其狭小和封闭的范围内。此时,政治权力秩序的维系不能再专门依赖固有的信仰及其精神建构方式,传统的政治仪式只能作为权力的象征起到辅助性作用,政治的合法性建构与社会控制以及权力秩序的稳固必须通过组织的力量,借助与社会政治发展相适应的政治仪式才能实现。更多还原

【Abstract】 Mostly speaking, the maintaining of political power order must be based on certain legitimacy, which is in essence the manifestation and direct result of our inner belief of legitimacy. But it must be visible actions by some external forms instead of just thinking about that kind of belief in our mind. One of the most important forms is the state political ritual. Through its repeated ceremony performing, the demotic political belief can be established and strengthened. Thus the legitimate foundation of maintaining social political power order is constructed, the social conformity smoothly implemented, and the political power order kept stable. On the contrary, once the existent legitimate belief is devaluated or ruptured, the corresponding political ritual will decline and the connatural political power order will also blow up.On account of the state sacrifice being the most important political ritual, this article takes the ancient Chinese "state sacrifice" as the studying topic to prove that it sustains "the supper stability" continuation of ancient Chinese political power order by political analysis.The ancient Chinese "state sacrifice" is divided into three stages. The pre-state stage, in which original religion brings forth sacrifice and power order. Early state stage, in which sacrifice becomes the cruxes of early state power order construction and function and tightly introjects with politics, at length advances toward "state sacrifice" . The third stage is Qin-Han era, in which the ancient Chinese "state sacrifice" comes into being. During this era the united empire is established, and the power order cored around the emperor is basically formed. In order to stick up for the belief requirement of power order under the united pattern, the rulers innovate early state sacrifice according to Confucian rituals which leads to the coming out of the ancient Chinese "state sacrifice" . In later dynasties the ancient Chinese "state sacrifice" not only is concerned with political legitimate construction, but also becomes rulers’ important tool of social controlling.By deep-seated analysis the author thinks that there must be profound social ideological and economic sources for the ancient Chinese "state sacrifice" , since it as political ritual can successfully construct ancient empire political legitimate belief and realize social political conformity. Ancient Chinese society belongs to typical agricultural type, in which the "fatality" belief and ancestor adoration are "shared value" . The ancient Chinese "state sacrifice" , which regards "shared value" as main content, becomes its symbol. So the compere, no mater who is the specific person, can act as people’s agent, and they are naturally easy to identify with him. By that the ancient Chinese "state sacrifice" serves as the steady headstone of maintaining "the supper stability" continuation of ancient Chinese political power order.With unprecedented society changing since late Qing, the Chinese situation is getting more and more complicated. The political tradition cored around the belief of "fatality" faces serious crisis, and the ancient Chinese "state sacrifice" is tending towards recession. Finally the power order of absolute monarchy falls apart. Nevertheless when post-imperialism people reconstruct their new power order, although unsuccessful, they appeal to traditional political ritual again and again.When the traditional political ritual such as the ancient Chinese "state sacrifice" is alone relied on in the perplexing Chinese modern circumstances in which the traditional social criterion changes remarkably, it has met great hardship when trying to construct the government legitimacy and to conform social polity, though the ancient Chinese "state sacrifice" as a set of power skills and a kind of power practice has an irreplaceable function in constructing and maintaining ancient absolute monarchy’s special power structure and order. The reason is that with social transformation the construction of power legitimacy gets increasingly intricate and the political ritual should be adjusted according to changing social criterions. That is to say, the ritual of political legitimacy must be changed from traditional type of consanguinity, hereditariness and god-given regality into legal principle type in which the authority comes from and is approbated by people’s vote; from subject type of passive moralized inculcation into citizen type of initiative study and free selection; from closed exclusive type into openparticipation type——the ritual of people participating in politicalactions is no longer controlled or confined in an extremely incapacious and closed spectrum.Under this circumstances the maintenance of political power order cannot any more just rely on implicit belief and its spiritual constructing mode. The traditional political ritual can merely act as the symbol of power. The realization of political legitimacy construction and society control and the stability of power order must through the strength of organizations recur to the political ritual corresponding to social politics development.更多还原