当代学术开放讲堂第六讲:说中国贵族

514日,当代学术开放讲堂第六讲——“说中国贵族于下午两点在中央美术学院美术馆学术报告厅举行。主讲人为北京大学中文系教授李零教授,主持人为中央美术学院人文学院院长尹吉男教授。

李零教授主要的研究方向为简帛文献与学术源流、中国方术研究、中国古代文明史、海外汉学研究和中国古代兵法等。这次李先生受邀在中央美术学院美术馆的演讲主题为“说中国贵族”。“贵族”无疑是当下中国社会热议的话题之一,面对中国人无法抑制的寻根热情和贵族情结,重议“贵族”有什么现实意义?尤其是在贵族血脉早已断绝的当下中国?学术主持尹吉男教授在开场发言时就道出这次讲堂主题来源于李先生对“贵族”、“贫民”等几个概念的讨论,最初的演讲题目是“世袭平民”,后来改成了“中国贵族”。

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李零先生在发言伊始就挑明了“世袭平民”和“中国贵族”在现代中国是一个概念,所以也就无所谓题目的更换。他首先提出了如何精确定义贵族的问题。大富大贵是穷人的最高理想,对于贵族,大家的定义就比较模糊,一般印象就是有钱有势有范儿。但这些描述都不精准。贵族的一个重要特点就是血统高贵,比如欧洲贵族都有族徽证明其血统高贵。此外,贵族都是世袭的,不但财富世袭,身份也世袭,代代相传。据考古发现,早在良渚时代(新石器时代)就出现了一些人上人,这些人就是所谓的“贵族”,从他们当时居高位的住处就可得知。中国贵族讲究金玉满堂,“金”指的是青铜器,商代的青铜器上有族徽,西周的青铜器上的铭文也叫册命金文,证明其贵族地位。到了东周,同姓铭文上有个特点,就是自报家门:我是某某之子某某之孙。但是这从侧面证明真正的贵族是传不了几代的。这个时期还有一个特点,就是布衣色彩浓厚,选贤举能的呼吁很高。其中一个代表就是孔子,商鞅和孔子虽然道不同,但也是殊途同归。商鞅提倡加强军权,秦始皇后来用商鞅法发展二十等爵制,实质是奖励军功,最后也形成了贵族逐渐消失、在位高官都是有军功之人的局面。这里,李先生特别指出古代中国超现代的一点就是其选官制度,平民到高官有直通车,不再受血统、出身的干扰。

接着,李教授为大家仔细分析由选官制度而延续数朝的精神贵族——孔子。秦始皇之后世袭贵族都以朝代为表现,但是也有一个跨朝代的贵族,就是孔子。读书人奉孔子为万世师表,这是一种精神贵族,而不是实质意义上的贵族。人分三六九等,有高低贵贱之分,在中国,“万般皆下品惟有读书高”,因而读书是走向仕途、富贵荣华的唯一途径。传统中国世俗程度高,只有皇帝、皇亲国戚,权力高度集中,国家大一统,民族、宗教多元化,阶层之间有流动,下层有文化。因而中国的平民力量是十分强大的。然而,李先生又提到,与中国的贵族传统相对的一个突出特征就是中国的造反传统。中国的老百姓其实是即信命又不信命,并不全都听天由命,中国不仅哪个朝代都有人造反,而且各个正统王朝都是造反的结果。因而也体现了中国平民的贵族观念单薄。

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虽然说孔子是所有老师的老师,但他不是神,孔庙里没有出家人,相反都是要入世的,但是孔家也不管学政,仕途是归政府管的,孔子也不是教皇,他只是在精神上领导这些读书人,宗教如果没有大众就不能叫宗教。中国读书人过去有一个高贵头衔,但是平民读书为的就是做官,所以中国文人的身份到底是官是学一直是模棱两可的。中国学者的理想是学者中官最大,官僚中最有学问,但是当上了官你是官,当不上官你还是老百姓。话至此,李先生建议大家读一读《儒林外史》,其中读书人的故事有一种超现代的意味。而且还强调,在中国精英文化和大众文化其实没有什么界限。真正的文人也不拿大官当雅号。谈到中国文人,就不免提到文人画,李先生随后就艺术史和工艺的关系、文人和匠人的关系、如何定义文人画以及艺术史中文人的贡献提出了颇有针对的见解。

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再回到贵族的话题上来,李先生指出,中国的贵族离咱们最近就是满清贵族,之后经历种种,到现在,贵族制度在中国已经完全断根。即使现在有“红色贵族”、“白色贵族”的说法,但是国民党和共产党都是革命党,贵族的说法从何说起?现在贵族的概念太乱了,中国的传统观念里,大富和大贵是不一样的,再有钱没有功名没有官衔也算不上大贵,比如今天那些大老板们,但是政协委员、人大代表就是大贵了吗?再说到贵族的血统,放到新中国的历史阶段,不禁联想到文革的血统论,里面包含的红五类、黑五类等出身的说法也是血统说的异化体现。

最后,李先生对现在中国流行的“世家”说法进行了纠正,诸如电影世家,体育世家,艺术世家,这些所谓的“世家”不一定就是“贵族”。现在很多人吹嘘自己出身高贵,其实明明自己的父母都是共产党,非说自己是遗老遗少。李先生曾在自己家乡住了五年,其间对自己所在的村子的来历以及宗族起源做过一些研究,他称其为“家乡考古学”。同时也借此点明整场讲座的主题:只有老百姓才是世世代代当老百姓,这种身份也叫作“世袭平民”。

尹吉男教授最后总结道:不论是阶级还是血统,作为一种物化的一种贵族制度其实已经终结了。随着最后一个皇帝——溥仪以平民身份死去,而不是以贵族身份死去,物质形态的贵族已经不存在了。我们现在主要讨论的是一个带有贵族想象的、委托的和贵族病的一种社会现象。李零教授的演讲非常自由,从学术到社会、从历史到个人感受,还有家族史,包括他提出的“家乡考古学”,他其实是从全方位的角度来探讨中国贵族,抑或是中国平民。

Q&A:
Q1:中国本身就是农业大国,农业是不是应该成为一种贵族精神?同时还有另外一个观点,辜鸿铭在1898年说过一句话,说不是因为我们穿上西装打上领带穿上皮鞋就表明身份高贵了,而是你的学识才是让人尊重的,所以辜鸿铭在所有人面前都是长辫子长袍的打扮。您说中国已经没有贵族了,那我们今天讲中国贵族意义在哪里?
李:现在社会很多人都在讲贵族精神,希望普天之下都有贵族精神,我不太同意这个观点。我认为不要把贵族精神说的太烂了,其实在西方也好,世界上各地也好,贵族都是很少的一部分人,如果大家都当贵族,根本没有什么所谓贵族。我也不是辜鸿铭的崇拜者,贵族制度在中国已经断根了,大家不要用这样一种非常守旧、非常模糊的一种概念来提升我们自己的地位,我觉得做一个平民很好,我想即使是“最后的皇上”也会认同我的想法的。

Q2、您说最早的时候,平民是没有姓氏的,而贵族的一个特点就是有姓氏传承,但是到了现在,您认为无产阶级或者劳动者,或者有具体技艺的人能算贵族吗?因为手艺是可以传承的,现在社会上呼吁这个贵族,其实可能是希望有一个传承的概念,我们是否需要建立一个社会尊重系统,或者说我们是否要支持传承的理念?
李:职业世袭并不等于是贵族,当然这个概念跟贵族有一点关系,但同时也是一个非常封闭、保守的系统。今天很多人认为一项技艺或一个传统可贵,包括知识,同样也需要传承,并不是只有贵族才传承学问。贵族精神主要来自武士传统,贵族要能够掌握骑射。在西方,僧侣和武士地位最高,但是中国不是这样,在中国除了皇上就是当官的,如果当不了官,其他的社会角色都安排好了。在中国职业神是一种象征,包括读书人要设立文庙,祭拜孔子。孔子就是读书人的职业神,其实是一个精神符号。行业的传承非常普遍,但是贵族是个非常特定的概念,不能等同于一种行业的传承,因而这也能解释为什么现在有那么多的冒牌贵族了。

文\周颖南
图\董慧萍 陈昱树


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(1) Party A is the portraiture rights holder in this agreement. Party A voluntarily licenses its portraiture rights to Party B for the purposes stipulated in this agreement and permitted by law.

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(1) Content. The content of images taken by Party B bearing Party A’s likeness include: ① CAFA Art Museum ② CAFA campus ③ All events planned or executed by the CAFAM Public Education Department.

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(3) Geographical Scope of Use

The applicable geographic scope is global.

The media in which the portraiture may be used encompasses any media that does not infringe upon Party A’s portraiture rights (e.g., magazines and the internet).

III. Term of Portraiture Rights Use

Use in perpetuity.

IV. Licensing Fees

The fees for images bearing Party A’s likeness will be undertaken by Party B.

After completion, Party B does not need to pay any fees to Party A for images bearing Party A’s likeness.

Additional Terms

(1) All matters not discussed in this agreement shall be resolved through friendly negotiation between both parties. Both parties may then sign a supplementary agreement, provided it does not violate any laws or regulations.

(2) This agreement comes into effect on the date that it is signed (sealed) and the relevant boxes are selected by Party A and Party B.

(3) This agreement exists in paper and electronic forms. The paper form is made in duplicate, with Party A and Party B each retaining one copy with the same legal efficacy.

Event participants implicitly accept and undertake all the obligations stated in this agreement. Those who do not consent will be seen as abandoning the right to participate in this event. Before participating in this event, please speak to your family members to obtain their consent and inform them of this disclaimer. After participants sign/check the required box, participants and their families will be seen as having read and agreed to these terms.

I have carefully read and agree to the above provisions.

Event Booking Form

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Reminder:

Hello! Thank you for participating in our public education event and we are looking forward to seeing you! If you cannot attend the event on time, please send a text message to 13261936837 (Liang) to cancel the booking. Please be aware that your eligibility for using the quick booking may be affected If you cancel the booking more than three times. Thank you for your understanding!
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