世界秩序、家國認同與南方偏霸──屈大均《廣東新語》之文化隱喻與子題開展

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本研究係以明末清初屈大均晚期著作《廣東新語》為核心文獻。在彰顯「化外為內」的終極旨趣後，繼力由「遺民隱語」的角度，探討「用晦而明」意識，如何透過鬼神、巫蠱、疫厲以及災害物怪等暗黑敘述，託寓豐富的文化隱喻，形構一套「地方知識」。出現於晦暗亂世，《新語》化用了「外志」所載地方之「惡」與「異」，委婉寄託「世界秩序」、「家國認同」與「南方偏霸」三大隱喻，作為其「歷史境遇」之回應。結合類目依次開展為三項子題：其一、重申天綱地常以建立世界秩序，確立人之存在意義；其二、雜敘南粵尚鬼習俗，運用「尊神除魅」的區辨策略，聲明文化認同；召喚粵地「老靈魂」，編織「南方偏霸」之天命譜系；詳錄蠱毒瘴癘等惡疾，結合儒家陰陽論述其因，強調主事者當反求諸己、脩德以應；其三、於山川秀麗與物產豐饒之敘述，穿插災害紀錄與鄉野怪譚，化用為饒富政治寓意的祥異論述，重申人倫綱常與家國認同。本文嘗試闡論：屈大均《廣東新語》如何在經典與歷史中尋找依據，建構南粵為嫡傳華夏文化之「海濱鄒魯」，順勢將昔時罪人遷謫之「邊境」，翻轉為掌握抗暴起義的「中心」。此一宏偉理念之落實：乃由「用晦」而「偏霸」、到王道盛行之「化外」實踐，係一種不斷由「內」向「外」推移的天下觀，其中糅雜了夷夏之間的二元對立、互動、互融等變化過程。《新語》一書展現了極為多元而複雜的文化意蘊，相較於黃宗羲《待訪錄》為「佐王之書」，誠有其獨特之處。

This research is based on Qu Dajun’s 屈大均 (1630-1696) Guangdong xin yu 廣東新語 (A New Account of Tales of Guangdong) authored during the late Ming and early Qing dynasties. After highlighting that the ultimate aim of the work is “internalization,” this study from the perspective of “metaphors of survivors” explores the awareness of “the use of ambiguity” as well as how dark narratives such as ghosts, sorcerers, plagues, and disasters, which are rich in cultural metaphors, are used to form a set of “local knowledge.” Appearing in a world of turmoil, Xin yu 新語 (A New Account of Tales) adapts the “evils” and “abnormalities” of the localities recorded by “foreign records” 外志, and employs three metaphors of “world order,” “home-country identity,” and “Southern hegemony” 南方偏霸 as a response to its “historical situation.” Next, three specific sub-themes operate in tandem with the categories: the first reaffirms that natural order establishes world order as well as the meaning of human existence. Second, customs regarding ghost worship in southern Guangdong are narrated and “venerating the gods and removing demons” 尊神除魅 is employed as a strategy to differentiate and declare cultural identity. The text summons the “old spirits” of Guangdong, developing a “Southern hegemony” over the lineage of the Mandate of Heaven, and in addition, details evil diseases such as poison produced by venomous insects and miasma, the causes of which are tied to traditional Confucian yin and yang, further emphasizing one should focus on moral cultivation and seek the causes in oneself. Third, while narrating beautiful mountains and abundance, the work is also interspersed with records of disasters and strangeness, which are brimming with political implication and thus reaffirm traditional Confucian human relations and a home-country identity. The present paper attempts to expound how Qu Dajun in Guangdong xin yu searches for both a classical or traditional and historical basis on which to construct southern Guangdong as a direct descendant of Zou-Lu 鄒魯 culture, as well as inverting this “frontier” where previous officials who had committed wrongdoings were relegated into a “center” for insurrection. To carry out this grand conception, “the use of ambiguity,” “hegemony,” and “internalization” link together as an all-under-heaven 天下 view that incessantly develops from the inner “outwards,” a view which mixes the dichotomy, mutual interaction, and harmony between barbarian 夷 and Xia 夏. In this way, Xin yu possesses a diverse and complex set of cultural meanings that even rivals Huang Zongxi’s 黃宗羲 (1610-1695) Dai fang lu 待訪錄.