思明與認同――朝鮮士人的中國論戰（1765－1800）

Changing Faces of Ming Nostalgia and Identity Making: Choson Literati's Debates on China, 1765-1800

朝鮮、日本與琉球等東亞諸國，在甲申之變（1644）以後，都面臨如何因應傳統華夷秩序崩解及重組的共同難題。朝鮮王朝自明以來奉中國正朔，受中國文化影響極深，故有「小中華」之稱。明朝滅亡，不僅中止朝鮮與中國之間的文化連結，更導致朝鮮對中國認同的改變。明亡以後，思念明朝成為朝鮮上下的普遍現象，書信文簿以崇禎紀年，並建設祭祀明代帝王的「大報壇」，「思明」即是朝鮮回應清人入關的代名詞。及至盛清時期，儘管清朝帝王大行文治，收拾人心，但朝鮮仍不改其志，不忘萬曆皇帝的援朝之恩。本文起於1765年朝鮮士人洪大容（1731－1783）的中國旅行，他與中國儒生有密切的互動，並將其停留北京期間的見聞出版，因而引發朝鮮國內一波熱烈討論。清人入關以來，朝鮮國內首次對是否堅持「思明」路線提出看法，在中國的認同問題上交鋒。本文將此類討論稱為論戰，藉由朝鮮士人的質問與回駁，審視「後十六世紀」的朝鮮如何面對變局。本文認為洪大容不僅在科技與哲學上提供新觀點，亦在論戰中揭示新的中國論述，奠定新華夷觀的基礎。洪大容以後關於客觀評價中國的見解，以及重新定位華夷秩序的說法，其實皆可溯源於此。

After the fall of the Ming Court in 1644, Choson, Japan, and Ryukyu all faced the question of how to deal with the ensuing decline of the traditional East Asian inter-state order. The Choson Dynasty embraced Chinese culture so deeply that they regarded themselves to be a “Little China” (Xiao Zhonghua). The Ming-Qing transition not only broke the cultural connections between Choson Korea and China, but also led to a shift in Choson identity. During the early Qing period, remembrance of the Ming was a popular phenomenon in Choson Korea. This paper attempts to investigate how the Choson made use of various methods to remember the Ming, include maintaining reign titles, establishing memorial spaces, costumes and accessories. Until the 18th century, even when most Ming loyalists already considered the Qing emperor to be the legitimate ruler of China, Choson Korea still insisted on their allegiance to the Ming. This paper focuses specifically on the travels in China of renowned Chosen literati Hong Dae-yong (洪大容). Hong is well-known for his extensive and sincere exchanges with Chinese scholars, which stirred discussion about China among the Choson literati. This represents the first instance of Choson elites debating whether to maintain a Ming cultural identity (思明) or to reject it. We will examine these debates to study how the Choson literati posed questions to Hong Dae-yong and generated a new discourse for a new political era. According to the investigations of this paper, Hong Dae-yong not only provided new intellectual resources for philosophy and science, but also set the cornerstone for a new huayi (華夷) concept, which involved redefining the relationship between Chinese and non-Chinese.