金人自称“正统”的理论诉求及其影响

发布时间：2018-10-24 20:48

【摘要】：金人在初建大金政权之时,曾依据"封贡体系"的封贡理论,请求辽朝封册,以求取得辽政权对自己所建政权合法性的承认。当他们灭亡辽政权之后,又依据继承辽政权之"正统"的理论和思想,而自称"正统"。到了金熙宗时期,又不以继承属于夷狄的辽政权的半壁江山的"正统"为满足了,又依据金政权在"封贡体系"中的优势地位,即"倒过来的朝贡"的理论和思想,重新塑造金政权的"中国正统"形象。到了海陵王完颜亮时期,对金朝已经令南宋等各个政权俯首称臣的地位仍不满足,又依据"自古帝王混一天下,然后可为正统"的理论和思想,发动了对南宋的战争,试图让整个"天下"都承认他大金王朝的"中国正统"地位。金世宗则依据"我国家绌辽、宋主,据天下之正"以及"有德"者应该为"正统"的理论和思想,向天下宣示,金朝没有统一天下,仍然是"中国正统"。金章宗和金宣宗大规模开展"德运"问题大讨论,是想依据"五德终始"的"正统"理论和学说,试图为金政权自称"中国正统"再加理论依据的砝码。金人自称"正统"的理论依据,虽然主要是依据和运用历史上以汉儒为代表的学者和政治家们所提出来的传统的"正统"理论,并无太多创新之处,但也时而出现对传统的"正统"理论进行一些改造和发挥之处。所提出的"不必以五行相生为序",应"以德之衰旺见其运"的思想,对历史上影响很大的"五德终始"学说进行公开挑战;他们反对"以中国种族(主要指汉族)为正,而其余为伪也"等传统的正统理论和思想,对后世也产生了十分深远的影响。
[Abstract]:In order to obtain the recognition of the legitimacy of the regime established by the Liao Dynasty, the Jin people asked the Liao Dynasty to seal the books according to the theory of the "seal tribute system" when the Jin people first established the great Jin regime in order to obtain the recognition of the legitimacy of the regime established by the Liao regime. When they destroyed the Liao regime, they called themselves orthodoxy according to the theory and thought of inheriting the "orthodoxy" of the Liao regime. By the time of Jin Xizong, he was not satisfied with the "orthodoxy" of inheriting half of the regime belonging to the Yi Di, but also based on the theory and thought of the superior position of the Jin regime in the "Feng Gong system", that is, "the inverted tributary". Remolding the image of "Chinese orthodoxy" of the Jin regime. In the perfect period of Hailing King, he was still dissatisfied with the position that the Jin Dynasty had made various political regimes, such as the Southern Song Dynasty, submissive and courteous, and started a war against the Southern Song Dynasty on the basis of the theory and ideology that "emperors have been in the world since ancient times and can then be orthodox." Trying to get the whole world to recognize the "Chinese orthodoxy" of his Great Jin Dynasty. Jin Shizong declared to the world that the Jin Dynasty was still "Chinese orthodoxy" without unifying the world, according to the theory and thought that "our country is not a Liao Dynasty, the Song Dynasty's master, according to the law of the world" and "virtue" should be "orthodox". Jin Zhangzong and Jin Xuanzong launched a large-scale discussion on the issue of "German luck" in an attempt to add theoretical weight to the Jin regime's self-proclaimed "Chinese orthodoxy" according to the "orthodox" theory and doctrine of "five virtues at the end". The Jin people claimed to be the theoretical basis for "orthodoxy", although it was mainly based on and applied the traditional "orthodox" theory put forward by scholars and politicians represented by Han Confucianism in history, and there was not much innovation in it. However, there are also some changes and exertions to the traditional orthodox theory from time to time. The idea of "not taking the five elements as the order of birth" and the idea of "taking the decline of virtue to see its luck" openly challenged the influential doctrine of "the end of five virtues" in history; they opposed "taking the Chinese race (mainly referring to the Han nationality) as a positive view". Traditional orthodox theories and ideas, such as pseudo-orthodoxy, have had a profound impact on later generations.
【作者单位】：吉林大学文学院历史系;
【基金】：2010年度教育部人文社会科学研究规划基金项目“中国古代东北民族的‘中国’认同与民族凝聚力研究”(10YJA770072) 教育部哲学社会科学研究重大课题攻关项目“中国历代边疆治理研究”(10JJD0008)
【分类号】：K246.4

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