從喪亂到太平──隋朝的歷史記憶與意識形態

From Death and Disorder to Great Peace: Historical Memory and Political Ideology under the Sui

傅揚(Yang Fu)

指導教授 ： 陳弱水

國立臺灣大學/文學院/歷史學研究所/碩士(2011年)

https://doi.org/10.6342/NTU.2011.00202

摘要

隋朝（581-618）享祚雖短，卻是中國經過近三百年分裂後，第一個統一南北的政權，其影響及於後來的唐朝（618-907），意義深遠。隋朝的歷史地位儘管重要，學界卻多半將其視作唐朝成立的背景，或認為它是南北朝（尤其是北朝）的延伸，對隋朝本身略欠重視。關於思想文化要素在隋朝建立統一政權過程中發揮的作用，尤有許多待發之覆。考慮到隋朝承繼之長期分裂的時空背景，其併合南北的歷史意義，以及現有研究的不足，本文以「歷史記憶」（historical memory）與「意識形態」（political ideology）為主題，以從喪亂進入太平的轉變中之歷史記憶與意識形態的互動為問題意識，析論隋代的政治思想與思想文化活動。

　　全文除〈緒論〉與〈結論〉外共四章。〈緒論〉指出本課題的重要性，討論「歷史記憶」與「意識形態」二概念如何運用於思想文化史研究，並說明全文旨趣及章節安排。要言之，歷史記憶是心態、傳統、實際經驗等不同層次因子凝聚而成的思想要素，提供人們一個立基於過去的視角，有塑造認同、詮釋當下的功能，可以從心態史的角度加以理解。意識形態指的則是體現特定群體之利益或實際處境的一種對政治、社會秩序的追求，具有實踐性格以及合法化（legitimize）特定群體之行為活動的功能。本文將東晉十六國和南北朝以來、特別是隋代前夕的「喪亂」視為當時人的歷史記憶；隋朝統一中國後，當時人期待能打造太平盛世，歷史記憶也成為時空環境轉變之際的一種觀念與知識資源，影響隋代的「太平」意識形態的面貌。第一章〈喪亂：中古前期的心態與記憶〉旨在提供讀者背景性理解。文中先指出「喪亂心態」概念對認識中古心靈的可能貢獻，再配合觀念起源與歷史環境，分析喪亂心態的發展，最後著重描繪公元六世紀中葉後、隋代統一前夕的時空處境，呈現時人的喪亂記憶。

　　政治不安定和改朝換代頻仍是南北朝喪亂的一個表現，此歷史記憶為六世紀中後期的人帶來心理陰影甚至創傷，第二章〈喪亂記憶下的政治與文化環境〉即由幾個面向捕捉當時人的政治活動與政治觀念。本章首先利用南北朝後期諸政權改朝換代之際的禪讓書寫，解析當時意識形態和歷史記憶的關係，再透過隋文帝楊堅（581-604在位）關於「忠」和「天道」的論述，以個案說明喪亂記憶的影響。第三章〈進入太平：隋朝統一所面臨之思想課題〉則通過隋朝統一前夕和併合南北後的各種表現與論述，描繪思想觀念要素在隋初建立南北統一政權和意識形態時發揮的作用。大體而言，隨著南北政軍力量情勢的明朗化以至於隋朝統一，六世紀末的人（特別是北方人）對太平盛世的想望及印象清晰可見，隋初君臣承此氛圍，以「近代」指稱歷史記憶中的不安與騷動，並透過意識形態的操作來合法化新成立的統一政權。這種訴求可名之為隋朝的「太平」意識形態。

　　歷史記憶固然有解釋當下、塑造認同的功能，但其它思想文化的因子也同時幫助人們詮釋歷史記憶，第四章〈記憶、意識形態與文化傳統〉著眼於此，考察在太平的氛圍與意識形態中，儒家與佛教如何解釋並轉化喪亂的歷史記憶，以為建構隋朝意識形態之助。文中指出，儒家和佛教都能在自身文化傳統中安排喪亂記憶的位置，並透過對比，突顯自身傳統在太平盛世中的角色與意義，將歷史記憶轉化為意識形態的資源。〈結論〉總結全文，並就未來可能開展的研究主題略做申說。

關鍵字

隋 ； 歷史記憶 ； 意識形態 ； 思想文化史 ； 政治思想史 ； 喪亂 ； 太平

並列摘要

Although lasted for only 38 years, the Sui Dynasty (581-618) was of seminal significance: it brought the approximately 300-year separation between the north and the south to an end, and had great impact on its successor, the Tang Dynasty (618-907). Yet a majority of scholars, either treat the Sui as the prolongation of the Northern and Southern Dynasties (420-589) or merely see it as the predecessor of the Tang, tend to neglect that the Sui Dynasty itself was a valuable research object. This situation is even more distressing when it comes to what and how intellectual elements had performed during the process of Sui’s building of newly re-unified empire. This thesis, therefore, attempts to utilize the concepts of “historical memory” and “political ideology” to depict as well as to analyze political thought and intellectual activities under the framework of the change from early medieval China’s “Death and Disorder” to Sui’s “Great Peace.”

In the context of my study, I borrow the term “Death and Disorder” from both The Odes and the linguistic usages of early medieval Chinese people to denote the historical memory of early medieval China. Furthermore, I argue that this historical memory can be seen as a cultural mentality. Thus, half of my thesis is devoted to the reconstruction of the historical memory/cultural mentality and the aspects related to it in early medieval China. On the basis of the reunification of China, the Sui constructed and propagated the “Great Peace” political ideology. On the one hand, the construction of this ideology was stimulated by real political situation; on the other, the building of “Great Peace” ideology was associated with the process of discarding and reinterpreting the “death and disorder” mentality. Therefore, another focus of my thesis is to analyze the interplay of historical memory/cultural mentality and political ideology as well as to demonstrate the main feature of the ideology under the Sui.

Chapter I reconstructs the “death and disorder” mentality in early medieval China. I suggest that based on the historical memory of the great division and of the succeeding political turmoil, a cultural mentality which can be reasonably termed as “death and disorder” mentality emerged in early medieval China. Under the influence of this mentality, contemporaries, the ruling groups in particular, tended to view their living world as unstable and precarious, and regarded the fall of the Western Jin Dynasty (265-316) and turbulence that followed as the inception of the “death and disorder” situation.

Chapter II depicts the political culture that was to a great extent shaped by the “death and disorder” mentality. I argue that the characteristic of the political culture of early medieval China was that the transfers of imperial power were relatively common, and therefore the loyalty of officials toward certain regime was hard to sustain. Utilizing his political discourses to show that being an emperor who immersed in such political culture, Sui Wendi was sensitive to his situation, and desperately sought ways to eliminate all menace.

In chapter III, I demonstrate the imperative intellectual issues which concerned the advent of and the consolidation of the Sui’s newly unified empire. I point out that the anticipation of the unification of China among northern people had paved the way for the making of the Sui’s “Great Peace” political ideology. At the same time, the Sui had adopted a variety of means to delegitimize the regime of Chen as well as Southern Dynasties. Based on above factors, the Sui constructed its “Great Peace” ideology. This ideology produced the discourse which emphasized a sharp comparison between the “death and disorder” in the past and the “Great Peace” under the Sui, and urged contemporaries to act in accordance with its political persuasion.

In chapter IV, I enunciate the interaction between historical memory, political ideology, and cultural tradition. The dominant cultural traditions under the Sui were Confucianism and Buddhism. First, I elucidate the fortune of Confucianism during early medieval China, and illustrate how Confucianism met its short prosperity under the Sui Dynasty by conforming to the “Great Peace” ideology. Second, I illuminate the history of Buddhism through the perspective of the relationship between Buddhism and the “death and disorder.” Finally, I illustrate how Buddhism under the Sui recognized the “Great Peace” political ideology, and further show how this recognition in turn motivated the emperors of the Sui to patronize the development of Buddhism.

In dealing with the historical memory of early medieval China, an intellectual atmosphere from late 6th to early 7th century, and the formation of Sui ideology, this thesis can shed new light on the history of the Sui Dynasty, the political as well as cultural traditions from the Han to the Tang Dynasty, and the intellectual history of medieval China.

並列關鍵字

The Sui Dynasty ； Historical memory ； Ideology ； Intellectual history ； History of political thought ； “Death and Disorder ； ”“Great Peace”

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