帝國風景的形成與盛清政治綱領的規畫──承德避暑山莊研究

Abstract

本論文以「風景」研究之概念作為研究取徑，探究承德避暑山莊作為清代皇家避暑園林的文化與政治意涵，並分析它建構園林的組織方式與使用在造園規畫之內容。承德避暑山莊承載盛清時期的重要文化意涵，造園過程本身就是一種語言與符號的布局表徵，也是一個可以被解讀為景觀感知的風景文本。本論文研究對象以避暑山莊為核心，佐以外八廟與木蘭圍場，主要探索它們所表述的帝國意象，如何在盛清政治綱領的規畫中逐步形成與顯現。 本論文共分七章。第一章界定本研究所討論的承德之地理範圍，探究避暑山莊、外八廟、木蘭圍場所構成的區域景觀，和清帝國政治作為的種種關聯所發展出的議題和研究方向。第二章從承德地理和社會狀態切入，討論避暑山莊、外八廟興建於此特定位址的原因，並依據承德特殊的空間形態作為塞外政務特區的條件，發掘其所扮演的政治功能。第三章討論盛清時期的北巡、畋獵行圍、喀爾喀策略、扶持黃教、禮遇活佛等策略如何在承德實施。第四章探討康熙《御製避暑山莊詩》的編寫背景、意念表達、總題分詠與總圖分繪，闡釋此部圖文集作為康熙執政晚期顯耀一代聖主的園記出版品之地位。第五章與第六章分別探究傳統「神」、「聖」哲思如何具體展現在避暑山莊的規畫上。第七章為結論。 近年來，中、西學界研究承德避暑山莊的重點不一，主要在於歷史考證、美學闡述，以及從「新清史」史觀切入的滿洲文化考論。本研究著重分析「風景」理論，探討避暑山莊和外八廟整體文化多樣性的特徵。對研究材料和研究方法進行深入分析，認為它的總體設計運用了文學、神話、天文學的技巧性和綜合性，建構了承德景觀的多重文化和哲學觀念。避暑山莊揭示的是帝國地理邏輯思維，以及地緣政治策略。在這方土地之上，清帝藉由其所締構的遊樂園，展現了他們對於宗教觀、宇宙觀、儀禮觀的掌握。避暑山莊作為皇家苑囿有其積極主動的政治潛能，並非只是被動消極耽溺逸樂的宮廷生活之所。

This study aims to investigate the cultural and political meanings of Chengde Bishu Shanzhuang (“Mountain Estate for Escaping the Heat”) as a summer resort of the imperial family of High Qing Dynasty. It adopts the concepts of the “landscape” study as a research method, analyzing how the resort was constructed and how the garden was designed was introduced. Chengde Bishu Shanzhuang reflects the important cultural meanings of the Qing Dynasty during its heyday. The process of building the garden itself is a layout representation of language and symbols, and can be read as a text of landscape perception. This study focuses on the Summer Resort and the surrounding Waiba Miao (“Eight Outer Temples”), as well as Mulan Weichang (“Mulan Paddock”), mainly to explore the imperial images represented by them and how they were gradually formed and displayed in the political programme of the regime of the High Qing Dynasty. This study includes a total of seven chapters. Chapter 1 defines the geographic scope of Chengde to be discussed, and explores the regional landscape formed by the Summer Resort, Waiba Miao, and Mulan Weichang, and its various associations with political acts of the Qing Empire, from which the issues and research directions of this study were developed. Chapter 2 probes into the geographic and social states of Chengde to discuss the reasons why the Summer Resort and Waiba Miao were constructed at these specific sites. This chapter seeks to uncover the political role Chengde played as a foreign affairs administrative area by decoding the unique spatial pattern applied in the landscape design. Chapter 3 discusses how the policies of the Northern Tour, paddock hunting, Khalkha strategies, the support of the Gelug, treating the living Buddha with courtesy, were implemented in Chengde. Chapter 4 investigates Kangxi’s Imperial Poems on Mountain Estate for Escaping the Heat. Its creation background, expressions of intention, division of the themes and graphics demonstrate the status of this graphic collection as the representative resort publication, reflecting the glory of Kangxi’s regime in his late period. Chapter 5 and Chapter 6 respectively investigate how the philosophical ideas of traditional “divinity” and “sacredness” were specifically embodied in the planning of the Summer Resort. Chapter 7 is the conclusions. In recent years, scholars of this field of study on Chengde Bishu Shanzhuang have focused on various topics, mainly in contextual research, aesthetics, and the research of Manchurian culture from the historical perspective of “New Qing History.” This study focuses on analyzing “landscape” theory to explore characters of the overall culture diversity of Chengde Bishu Shanzhuang and Waiba Miao. It analyzes in depth the research materials and methodologies to claim a possibility that the design of this resort as a whole had applied an adroit skills and compounds of literature, mythology, as well as astronomy to construct the multiple cultural and philosophical ideas of landscape in Chengde. Bishu Shanzhuang reveals the geographical logic of the Empire and the geopolitical strategies. The resort constructed, the Qing Emperors demonstrated their mastery of the concepts of religion, cosmology, and ceremonies through the amusement park they formed. This study also verifies the aggressive and active political potential of Bishu Shanzhuang as the imperial family’s resort, instead of merely a site of court life full of passive and negative indulgence.