论清朝君主称谓的排序及其反映的君权意识——兼与“共时性君权”理论商榷

On the Arrangement of the Multiple Monarchic Titles and Its link with Emperorship in the Qing Dynasty:Also on the Synchronic Emperorship Theory

依照近来美国清史学界颇为流行的"共时性君权"理论,清朝君主的形象通常被拆解为若干不同的侧面以平等地对应帝国统治下的各大群体。这种解说模式的突出弱点在于忽略了以下史实:首先,清朝君主主动为自己量身定做的多个法定身份中,其在重要程度上绝非毫无分别的等量齐观,而是具有鲜明的排序性,即天子一皇帝的位次通常高于汗(君)一额真(主)。其次这种排位次序反映了入关以后清朝统治者君权观念的显著变迁,彰显出缺乏普适性君权观念的内亚政治传统逐渐退居于中原王朝政治传统之下的统治理念。最后清朝君主拥有的有些具有宗教色彩的政治身份仅属被其统治的帝国内特定群体对其形象的定位,而对清朝君主来说,此类身份带有明确的客位性质("他称"),而非源自君权自身的主动选择("自称")。

According to the synchronic emperorship theory popular in the "New Qing History", the Qing emperor-khan had different images: emperor to the Chinese; khan to the Manchu-Mongols. The above interpretation neglects important facts as follows. Firstly,among those multiple monarchic titles proper to the Qing sovereign, Emperor, the Son of Heaven, was above the Khan, Ejen. Secondly, the universal empership belong to the political traditions of the Central Plains had taken the place of the former limited emperorship popular in the Inner Asia since 1650. Finally, a few buddhist monarchic titles that belonged to the Qing sovereign were used only by the buddhist outsiders, and not chosen by the emperor himself.