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가정전기(嘉靖前期)(1522-1528) 대례의(大禮議) 정국(政局) 경연(經筵)
윤정분 중국사학회 2014 중국사연구 Vol.92 No.-
在嘉靖前期(1522-1528的)經筵, 就是由嘉靖皇帝登位卽後有所提出而展開的所謂‘大禮議’政局有所緊密地連繫的. 因此, 在這篇文章裏, 對於嘉靖前期所施行的經筵的具體現狀, 就要劃分爲三個階段來探討其特徵. 第一個階段就是自從嘉靖登位年到嘉靖2年的, 那卽楊廷和領導內閣的期間. 第2個階段, 可說是因由楊廷和辭職以致‘議禮派’逐漸掌握政局的主導權, 尤其以左順門伏哭事件做爲契機, 在大禮爭論過程當中, 嘉靖皇帝獲得最終勝利的嘉靖3年(1524)-4年(1525)期間. 第三階段就爲要進行編纂『明倫大典』的嘉靖5年(1526)-7年(1528)的期間. 通過檢討這三個階段的經筵, 其結果可以歸納爲如下: 在楊廷和領導內閣的期間, 是以楊廷和爲代表的朝廷大臣們强烈地建議,, 所以經筵就可以開設而一時的施行了. 但到了第二個階段, 經過議禮派掌握政局的主導權, 因而對於大禮的爭論也極烈地展開了. 所以在這種情況之下, 嘉靖帝忽視了經筵, 因而經筵也無法施行了. 到了嘉靖5年(1526)以後, 嘉靖帝開始登用議禮派等一批新進勢力做爲皇帝的左右, 以推.行了淸除反對議禮的人物. 爲了實現淸除反對派的政治勢力, 嘉靖帝又進行了編纂『明倫大典』, 到了嘉靖7年6月, 此書就問世才達到了其目標. 所以此時之後, 嘉靖帝就變爲無所不爲的皇帝, 因此當時運作政局也就像脫軌的火車一樣極爲不正常. 在這種情況之下, 經筵也不可能遵守祖宗之制, 因而經筵就依照嘉靖帝和他的寵臣的私意, 就被爲任意地且非正常地操作
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윤정분 ( Yoon Jung Boon ) 중국사학회 2018 중국사연구 Vol.112 No.-
The expression ‘兄終弟及’ in the imperial edict of the late emperor written by Yan Tinghe is not logically possible to be translated as “succeeding Emperor Xiaojong 孝宗”, and this translation in reality resulted in the violation of the fundamental family relationship by neglecting the point of emperor's living father's succession in the case of Jiajing Emperor. The new officials ciritic against this translation was natural under the circumstances that the influence of Yangming school which especially emphasized filial piety on the basis of human empathy was increasing Therefore, The Great Ritual Controversy during the earliest three years after Jiajing emperor was enthroned was on one hand the new officials' logical presentation of problem against the orthodox rite declaring Jiajing emperor's succession of Xiaojong, and at the same time suggested a fundamental question on the Confucian ritual order. Therefore, the traditional perspective to understand the Great Ritual Controversy in the aspect of the political conflict between emperor's power and the grand secretariats' power or to generalize Yang Tinghe's faction as representing the right of grand secretary should be reconsidered. And perspectives estimating them innovative on the ground that they insisted on the cooperative administration of the emperor and subjects or emphasizing their connection with Donglindang also need much more positivistic analysis and research for them to be confirmed. Then the controversy between old officials and new officials entered into a new phase because of the problem of the emperor's father prince Xingxian's title and ancestral rite during the third and fourth year of Jiajing empeor. After the Great Ritual Controversy ended with the winning of the emperor and new officials against the old officials, the conflict between the political forces began to be exposed. One party adhered to the ritual order based on the ethics of Zhu xi school and the ancestral rites established at the time of dynastic foundation, while the other party intended to strengthen the authority of emperor by setting up a new royal lineage directly connected with Jiajing emperor himself. The former comprised most of officials and scholars who hoped the restoration of the grand secretary's authority and the realization of the ideal Confucian righteous government according to the principle of 'the cooperative rule of emperor and subjects'. Consequently the confrontation between the emperor's power and subjects' power did not rise in the period of Yang Tinghe's government, but late in this period. The new political force advocating Jiajing emperor's opinion on his father prince Xingxian's title and ancestral rite baldly pursued the construction of the autocratic power structure for emperor and implemented the politics for it through the large scale of exchange in the government personnel, which caused the resistance and the opposition of many officials and scholars. However, emperor and his faction pressed down the opposite force and opinions by taking advantage of the legal instrument especially after The Great Compendium Clarifying Ethical Norms was published. The autocratic political structure concentrated on the emperor was settled down and the emperor's political faction monopolized the government and politics excluding most of the new officials who had supported emperors' side in the ritual controversy at first. Thus The Great Ritual Controversy began with the ritual problem, but ended with the establishment of a new royal lineage and the construction of an autocratic emperor's political structure, and the emergence of a new political force supporting Jiajing emperor, which system caused the breakaway of the new officials who had supplied the ideological foundation for emperor on the ritual controversy under the emperor's neglection of politics and the privatization of the political power by emperor himself. The innovation pursued by the new officials stopped here, which might also mean the limit of the emperor-centered autocratic political structure in Ming China. The issue whether the politics after the Great Ritual Controversy would succeed to the innovative policy suggested by the new political force or would return to the traditional ritual order should be reexamined in the context of the real operation of politics and the dynamic relation among the different political forces.
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