本文關(guān)鍵詞： 晚明 鄉(xiāng)宦 居鄉(xiāng)生活 文化史　出處：《華中師范大學(xué)》2012年碩士論文　論文類型：學(xué)位論文

【摘要】：晚明鄉(xiāng)宦作為在野之臣、居鄉(xiāng)之士,是最貼近晚明大眾社會(huì)的記錄者。他們的仕宦經(jīng)歷和學(xué)識(shí)水平使其對(duì)于世事變遷有著更為敏感的觀察力和深刻的解析力,晚明社會(huì)和歷史的變遷在他們的記憶中由此顯得格外生動(dòng)。而鄉(xiāng)宦由于其“非官非民、亦官亦民”的特殊身份,也是體現(xiàn)儒家價(jià)值觀和官方立場(chǎng)在世變洪流中如何掙扎與妥協(xié)的最佳載體。因此,將觀察晚明世變、書寫晚明世像的鄉(xiāng)宦作為研究對(duì)象無疑是觸摸晚明歷史的最佳途徑。 由于晚明君臣矛盾日益加劇,加上言官攻訐、職務(wù)壓力、應(yīng)酬繁多等,造成宦情普遍灰冷,出現(xiàn)官場(chǎng)困局,大量官員紛紛乞休致仕以保晚年高潔。一部分官員因宦途遭遇精神挫傷,心灰意冷,轉(zhuǎn)向政治冷漠；另一部分則在回鄉(xiāng)后將地方社會(huì)作為自己重張政治抱負(fù)的舞臺(tái),積極參與公共事務(wù),他們的精神狀態(tài)和處事方式很大程度上影響了明代的政治走向和社會(huì)風(fēng)氣。 在教化地方上,晚明鄉(xiāng)宦的教化手段并非強(qiáng)化教化力度,而取模范之義。百姓也會(huì)對(duì)鄉(xiāng)宦的居鄉(xiāng)行為進(jìn)行批評(píng)監(jiān)督,希望鄉(xiāng)宦能夠參酌民意,并刺激鄉(xiāng)宦朝地方庇護(hù)者的方向努力。但由于優(yōu)越地位和違法之事迭出,鄉(xiāng)宦也時(shí)常成為晚明社會(huì)矛盾的焦點(diǎn)和民眾斗爭(zhēng)的對(duì)象。在這種輿論環(huán)境下,不少鄉(xiāng)宦遂采取杜門不出或搬離鄉(xiāng)村的應(yīng)對(duì)方式,在鄉(xiāng)宦退出對(duì)地方事務(wù)的干預(yù)后,生員等士子階層的影響力迅速壯大,成為晚明經(jīng)世運(yùn)動(dòng)的主流。 在日常生活中,晚明鄉(xiāng)宦對(duì)林居生活有著格外細(xì)致的要求和美感需求�？傮w呈現(xiàn)出一種細(xì)致、安寧、祥和的特征,如選擇一個(gè)詩意的生活棲居地、點(diǎn)綴各種帶有象征意義的元件。在進(jìn)行文學(xué)創(chuàng)作時(shí),如戲子洗面般務(wù)必保持一種對(duì)鄉(xiāng)村社會(huì)的全新感受和清麗敘述。在日常裝扮上,傾心于野服躬耕這種文化裝扮,并對(duì)儉樸保持著盎然興致,反映了晚明士人對(duì)于名節(jié)欲語還休,猶抱琵琶半遮面的忐忑。 在思考身后世界時(shí),鄉(xiāng)宦對(duì)于身后的名節(jié)、名望問題表現(xiàn)出異常的憧憬,對(duì)于子孫后代生計(jì)問題的謀劃、對(duì)于個(gè)人學(xué)說著述的整理也孜孜不倦。伴隨的還有對(duì)于功名利祿的反思、對(duì)于作為一個(gè)儒者生命軌跡的深切體悟,反映出一個(gè)儒家知識(shí)分子純粹的思維世界：通過主體對(duì)個(gè)人多面性的的省視,接受、反駁、修正到重構(gòu)自我,導(dǎo)向臻于至善,這種多“我”的競(jìng)爭(zhēng)和缺陷的檢視顯然透漏著晚明士人對(duì)于圓滿人生的渴求和追尋。
[Abstract]:The officials of the late Ming Dynasty, as the officials of the opposition and the people living in the countryside, are the most close to the records of the public society in the late Ming Dynasty. Their official experience and knowledge level make them more sensitive to the changes of the world and have a more sensitive and profound analytical power. The social and historical changes in the late Ming Dynasty were thus particularly vivid in their memory. However, the rural officials had a special status of "not government, not the people, but also the government and the people". It is also the best carrier of how to struggle and compromise the Confucian values and official positions in the current of the world. Therefore, the late Ming Dynasty change will be observed. It is undoubtedly the best way to touch the history of late Ming Dynasty. Due to the increasing contradiction between monarch and minister in the late Ming Dynasty, coupled with the verbal criticism, duty pressure, various engagements and so on, the official situation was generally grey and cold, resulting in the difficulties of the official field. A large number of officials begged to leave their official posts in order to protect Gao Jie in his later years. Some officials were discouraged and turned to political apathy because of the spiritual contusion in the official journey. The other part takes the local society as the stage of reopening their political aspirations and actively participates in public affairs after returning to their hometown. Their mental state and ways of handling affairs greatly influenced the political trend and social ethos of Ming Dynasty. In the area of education, the means of education of rural officials in the late Ming Dynasty is not to strengthen the strength of education, but to take the meaning of model. The people will also criticize and supervise the behavior of rural officials living in rural areas, hoping that the rural officials can take into account the public opinion. And stimulate the township officials to the direction of local asylum efforts. But because of the superior status and illegal events, rural officials also often become the focus of the social contradictions in the late Ming Dynasty and the object of popular struggle. In this kind of public opinion environment. Many rural officials then adopted the coping style of du Men who could not leave the countryside. After the township officials withdrew from the intervention in local affairs, the influence of the social strata, such as health workers, grew rapidly and became the mainstream of the late Ming Dynasty. In daily life, the late Ming government officials have a particularly detailed demand and aesthetic needs for the life of the forest. Overall, there is a careful, peaceful, peaceful characteristics, such as the choice of a poetical living place. Embellished with a variety of symbolic elements. In the literary creation, such as the opera wash face, we must maintain a new sense of rural society and beautiful narration. In the daily dress. In favor of the cultural dress of wild dress and frugality, reflects the late Ming scholars for the famous festival language still off, still have a pipa half face perturbed. When thinking about the world after death, the township officials show an unusual vision for the famous section behind them and the planning for the livelihood of future generations. For the individual doctrine of the collation is also tireless. Accompanied by a reflection on fame and fortune, for the life of a Confucian deep understanding of the trajectory. It reflects the pure thinking world of a Confucian intellectual: through the main body's introspection, acceptance, refutation, revision to reconstructing himself and leading to the best. This kind of multi-self competition and defect inspection obviously reveals the late Ming scholars' desire and pursuit for a full life.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：K248.3

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