摘要
清廷自设立宗学以来,便将其视为培植“满洲认同”的一个重要工具。但是,由于缺乏宗室子弟所必要的“社会认同”,宗学内的清文、骑射教育并未收到预期效果;至嘉庆年间,宗学最终流变成扶植贫困子弟的一所义学。与此同时,科举考试对宗室成员重新开放,宗室子弟在取得了进士、举人新的社会身份后,成为宗室知识精英,在社会身份、社会地位与社会尊严方面备受尊崇。科举制成为宗室知识精英赢得社会认同的纽带。宗室子弟弃“学”从“举”的背后,是满洲子弟价值观由“满洲认同”向“社会认同”外在转向的一个缩影。西方新清史学者所认为的18世纪“满洲认同”经历了一个由“文化”到“制度”内在转向的观点,是值得商榷的。
Since its establishment,the Qing government regarded it as an important tool to cultivate“Manchu identity”.However,due to the lack of the necessary“social identity”of the clan's children,the Qing language and riding and archery education in the clan did not achieve expected results.The imperial examination system was reopened to the members of the clan.After gaining the new social status of Jinshi and Juren,the clan's children became the intellectual elites of the clan and were respected by the society.The imperial examination system not only satisfied their needs of self-emotion,but also made them recognized by the society.The changes of the imperial education and the reconstruction of the imperial examination system in Qing Dynasty reflected the external transformation of the intellectual elites from“Manchu identity”to“social identity”.It is questionable that the 18th century“Manchu identity”had experienced an internal transformation from“culture”to“system”which was put forward by western scholars of the New Qing Dynasty School.
作者
李立民
LI Li-min(Institute of Ancient History, Chinese Academy of Social Sciences, Beijing 100101)
出处
《北京社会科学》
CSSCI
北大核心
2020年第9期104-113,共10页
Social Sciences of Beijing
基金
国家社会科学基金一般项目“清代官学文献整理与研究”(19BZS051)。
关键词
宗学
宗室科举
满洲认同
社会认同
school established for members of the royal household
Imperial Examination
Manchu and Han Scholars
social identity
作者简介
李立民(1979-),男,黑龙江牡丹江人,中国社会科学院古代史研究所副研究员。
