國變·身分與文化認同---曹溶及其作品研究

Abstract

明清之際，士大夫面臨生死存亡及出處進退的抉擇，部分明臣選擇改仕清廷，遂成為身仕兩朝的「仕清明臣」。早期「仕清明臣」的研究，易因其人變節他仕的道德因素，以人廢言，對仕清明臣其人其作的評價不甚公允。即使近來已能專注於該群體在清初政治、文學、史學與文化方面的貢獻與影響，卻僅著墨於少數大家身上，如錢謙益、吳偉業等人之研究；或致力於「仕清明臣」群體之共性研究，範圍廣泛，卻缺乏細緻性的描繪。對個別仕清明臣之文人研究，較乏深入探討。 本文試圖突破上述研究困境，以曹溶為研究對象，探討仕清明臣在易代之際的內心世界，擺脫以往對降清者的道德枷鎖與刻板印象，還其本真的面目。並結合曹溶之文學、史學與譜錄等著作，而不單是集中於詞作上探析作者，乃以較為全方位的觀點審視其國變後之心靈與生命史。 由明臣、清臣至隱士的身分轉化與相互交織，曹溶藉由不同形象以呈現其自我認同感。同時，透過文史之作與蒐藏古物的嗜好，傳承故有之文化，以示其對文化之認同感。 本文論述有四大方向: 首先，以「仕清明臣」的身分為切入點，探討曹溶在明臣、清臣身分轉化上的內心掙扎。先探究明清易代之際，曹氏何以選擇出仕清朝？入清為官後，一方面富含抱負地積極從政，一方面飽嚐仕途上的憂患得失，造成他內在的矛盾與懊悔，漸感倦仕。 其次，聚焦於「清臣」之身分，歷敘其仕宦經驗，起先在京師尚獲重用，其後官途顛躓，一路由廣東外放至山西，再到福建從軍，南來北往的行役仕宦，留下異地書寫的篇章，足以反映曹氏在地方上的建樹，與外放生涯的心路歷程。 其三，以過往「明臣」身分為線索，呈現曹溶即使領取清臣的新身分，卻未曾忘記過往的舊身分，藉由故有的明臣身分以表達其懷想明室的情懷。透過回憶之詩文，以追尋故我、故舊與故國。此外，在歸隱鄉里之詩文中，曹溶更欲塑造「隱士」與「遺民」的形象，退隱倦圃，堅辭不受朝廷徵召，悠遊山林，意欲擺脫以往清臣的官宦形象。 最後，以文化認同的方式，呈現曹溶對漢族、明朝故有文化的依戀，及盡心傳承、護持傳統的熱誠。其中包括錄存明史、搜羅金石書畫、編輯藏書目錄等等，以示對古文化之愛護。另外對文學的提倡，亦不遺餘力，獎勵後進，以詩詞聞名於世，於清初文壇頗有影響力。 綜合四大方向，展現曹溶歷經國變後，透過身分與文化認同的方式，以找尋自我定位與價值，漸次消解政治、生命巨變所帶來的困阨與磨難，獲得其安身立命之道。

After the falling of Ming dynasty, literatus faced the life-and-death situation, and chose to become government officials or hermits. Some of “Ming chen” decided to serve as government officials of Qing dynasty. So we call them “Shi Qing Ming chen”because they served two dynasties. Earlier studies of the “Shi Qing Ming chen”usually gave unfair evaluations since “Shi Qing Ming chen” were considered as renegades of the Ming dynasty. Even nowadays, scholars have noticed the contributions and effects of “Shi Qing Ming chen” from politics, literature, history to culture in early Qing dynasty. But most studies were focused only on the few famous literatus like Qian Qianyi or Wu Weiye. Others focused their efforts on common aspects of “Shi Qing Ming chen” without details of individual differences. In fact, there are less further studies on individuals of “Shi Qing Ming chen”. This dissertation hopes for a breakthrough. We focus on Cao Rong himself, as individual study, discussing the inner world of “Shi Qing Ming chen” during the Ming-Qing transition. In order to get rid of stereotypes of the traitor and present the real image of Cao Rong himself. Not only studying on his lyrics, but also discussing his works of literature, history and directory. Therefore, we can observe Cao Rong’s inner sides and history of his life from all the aspects since the fall the Ming dynasty. From Ming chen, Qing chen to the hermit, Cao Rong used different images to construct his self-identity. Besides, he expressed the cultural identity through the writings of literature, history, and collecting antiques. This dissertation analyses four subjects. First of all, the main focus is on “Shi Qing Ming chen”. We discuss the identity shift of Cao Rong and the struggle of his inner world. And then, why did he choose to serve Qing? After serving as a government official, he was active in politics. On the other hand, his political career was not very smooth. He was in a dilemma of retreat for the official. Secondly, we put our attention on “Qing chen”. Narrating his history of the official one by one. He was promoted during the capital period. After that, he was demoted to Guangdong and Shanxi, and then joined the army in Fujian. During the traveling of service, he wrote fruitful works of literature, presenting his impact on the places of exile, and the journey of his inner world. Third, focusing on the identity of the past, “Ming chen”. Even Cao Rong already accepted the new identity, he never forgave the past one. the identity of “Ming chen”, reminded him the sincerity toward the Ming dynasty. By writing the experience of the past, he searched for remembrances of himself, old friends and Ming dynasty. In addition, during his later years in hometown , Cao Rong tried to reconstruct his image as a hermit or Ming loyalist. Retreating to “Juan pu”, he refused to recruit from the Qing. Late in his life, he wanted to find the freedom of himself and threw off the image of the “Qing chen”. Finally, by way of cultural identity, Cao Rong had shown his emotional attachment on Han and Ming culture. He devoted his energies to inherit and save the old culture, inclusively compiling Ming history, collecting Jinshi texts, books and paintings, and editing catalogs. In addition, he had been enthusiastic about promoting literature to the younger generation. He was famous by his works of poems and lyrics. During the early Qing period, Cao Rong had great influence on literature. In conclusion, this dissertation shows that after the Ming-Qing transition, Cao Rong found a way to settle down his identity and value by identifying self and culture. He gradually reduced the sufferings from the politics and changes of life. Finally, he found a settled place for a quiet life.