東漢的三輔士人

Abstract

三輔指京兆尹、左馮翊、右扶風三郡，此三郡在西漢是首都特區，西漢政府透過陵寢徙民、漕運等政策來維持首都的繁榮，移居三輔的士人也以三輔為榮。東漢政權建立後，首都東移洛陽對三輔士人造成很大的衝擊，一是國家核心區的東移，二是其他地區士人取代了三輔士人成為政治核心。在這樣的背景下，東漢的三輔士人發展出異於其他地區的士人文化。 本文分別從政治關係與社會關係兩個面向來討論東漢的三輔士人。東漢初年，三輔士人以功臣身份和光武政權建立關係，王室又與功臣聯姻，使得三輔士人成為東漢第一批掌權的外戚。章和之時先後掌權的馬氏與竇氏與三輔士人建立密切的私人幕賓關係，與安帝以後外戚與統治官僚結合的型態有所不同。除了以外戚身份參與東漢政治上，三輔士人藉著對西北情勢的熟悉以及地方官的治績，在東漢的政治取得重要的地位，三輔士人在對匈奴用兵及西域的經營上取得很大的成就；在內政方面，「循吏」形成三輔士人很大的特色。對西北的熟悉和循吏的風格讓三輔士人在東漢末重新受到重用。 在人際網絡方面，可分成家族、鄉里、徵辟、師友等人際網絡。西漢的陵寢徙民政策影響了三輔地區的家族結構，與東漢豪族士族化的趨勢相比，三輔的家族較呈現多元發展，出仕並非三輔士人的唯一選擇。在基層鄉論上，三輔與其他地區沒有太大的差異，呈現鄉論原始的面貌，有別於黨錮後較為僵化的七字評論，而呈現出東漢鄉論的特色。鄉論涉及到出仕的名聲，出仕與隱逸成為兩種不同的選擇，出仕的士人會與同鄉及其他地區士人發展出密切的人際網絡，隱居士人則透過居鄉教授等行為產生新的人際網絡。三輔在東漢成為古文經學的中心，傳經與游學的行為都相當普遍，師友之間往來密切，並形成師門的集團。三輔士人人際網絡為東漢士人文化提供新的材料，也讓人省思關於黨錮的解釋性。

Sanfu（三輔）refers to three regions（京兆尹、左馮翊、右扶風三郡）which encircle Changan（長安）, the capital of Han China. The Han regime maintained the prosperity of the regions by means of the construction of mausoleum population resettlement（陵寢徙民）, water transport（漕運）and other policies. Due to the central government’s particular attention to these regions, residents in Sanfu, particularly scholars, were consequently regarded as the elites of the nation. As the capital was moved from Changan to Luoyang（洛陽）, however, the restored regime（Later Han）introduced new people into the political circle. Threatened by those new political powers, Sanfu scholars developed a new culture to tackle with the political milieu and to compete with families from other regions. This research takes political and social perspectives to illustrate Sanfu scholarly culture in Later Han China（東漢）. On the level of politics, in order to continue and strengthen their influence, Sanfu scholars of this period married members of the royal family, conquered the nomadic Huns （匈奴）in the Northwest, and also introduced upright officials（循吏）into the central and local governments. These actions in politics and military revived Sanfu scholars’ influence in politics. As for the creation of their social network, Sanfu scholars took several interesting approaches. Some Sanfu scholars held an administrative position（出仕）and created political network with scholars from other regions. In order to advertise their reputation, those scholars create a new literary genre（七字評論,鄉論）on physiognomic criticism and character appraisals. On the other hand, scholars from Sanfu regions looked into activities beyond politics, in contrast to those from other regions. Scholars who chose to live like a hermit（隱逸）developed a new kind of social network by teaching in their hometown（居鄉教授）. As Sanfu became the research centre of Confuscian Classics （古文經學）, those scholars taught and travelled, which were very common in that time. They consequently created a new kind of party which comprised basically teachers and students. It served as the historical context of Partisan Prohibitions（黨錮）.