清代绅权的二重支配

Dual Dominance of Gentry Power in the Qing Dynasty

清代“绅权”在善举、词讼、钱粮、商业经营等场境,均占主导性的支配地位,“孝道”意识形态也赋予士绅在宗祠祭祀、庙会及会馆祭神等所谓分散性宗教活动中的文化领导权。在此,绅士颇具皇帝和官僚“告解神父”式的卡里斯玛权威,绅权实现了家产制与卡里斯玛的二重支配。在家产贡赋制和小资本主义的“二重生产方式”中,商人通过捐功名跻身士绅阶层,可以更多地分沾帝国“贡赋”,行善的家族道德资本化策略,也必须屈从于善举徭役化的帝国贡赋逻辑。也就是在这一过程中,士绅赢得文化领导权,获取收入,恰恰成为地方善举社会再生产的题中应有之义。民间意识形态不仅为绅权支配提供象征资本,也使之形成一种社会基本联结。在这样一种社会本体论中,清代绅权的诸种“背离”现象,均可得到更加灵活而彻底的解释。

In the Qing Dynasty,gentry power played a domineering role in a variety of situations such as charity,litigation,livelihood,and business operations. The ideology of filial piety also bestowed cultural leadership upon the gentry in such scattered religious activities as ancestral worship,temple fairs,and memorial halls. Here,the gentlemen had the father confessor like charismatic authority of an emperor and a goverment official. The power of the gentry realized dual dominance combining the family property system and charisma. In the “dual mode of production” of the family property tributary system and small capitalism,the businessmen could get themselves promoted to the gentry class and share more of the empire's “tribute” by making donations,and the family' s ethical capitalization strategy would also succumb to the imperial tribute logic of making charity a kind of corvee. That is to say,in this process,the gentry earned both cultural leadership and income,which was exactly an entitlement in the reproduction of local charity. The folk ideology not only provided symbolic capital for gentry dominance,but also made it a basic social connection. In such a social ontology,the various kinds of "deviation” phenomena in the gentry power of the Qing dynasty can be explained in a more flexible and thorough way.