摘要
本文以去思碑為起點，觀察元代士人頌揚政績的風氣、行為與意義。相較於唐代二十餘篇，宋代不足十篇，元代留下了超過三百篇的去思碑。去思碑（或稱德政碑、遺愛碑等等）是地方百姓或士人為紀念、頌揚地方官的善政而建立的。但去思碑不僅以碑的物質形式立於一地，塑造地方的集體記憶，也以文本的形式流傳於士人之間，成為個人的文件。本文將去思碑放在士人交游文化的脈絡中，觀察去思碑如何與其他頌揚政績的贈序、詩卷、記文等等一起作為個人「聲譽」的文字表現，並分析「歷官記」、《甘棠集》，乃至《編類運使復齋郭公敏行錄》這些作品，探討頌揚文字如何形塑個人的身分意象。本文進一步連結頌揚政績與當時其他的頌揚行為，提出其關鍵是以「卷」為物質形式的「題跋模式」，而透過頌揚文化觀察其下士人社群的社交活動與社會網絡。
More than three hundred “steles of appreciation for departed officials” (qusi bei, or “steles of benevolent administration,” dezheng bei) remain from the Yuan dynasty, while only about thirty were passed down from the Tang and Song dynasties combined. This article investigates this Yuan phenomenon in terms of the concept of “social writing” and its relation to the formation of literati identity. These steles were not only physically erected, but their texts were also circulated in social networks of the literati through various forms of writings. An array of qusi bei and related inscriptions, prefaces, poems, biographies, and other genres in which officials were praised formed a kind of “laudatory culture.” Focusing on works dedicated to and about the mid-Yuan official Guo Yu, this article also shows how these various texts depicted a person and became a record of his life. It finally argues that the material form of the scroll (juan) and the mode of “postfacing” (tiba) were the key elements in this laudatory culture.
關鍵詞
元代 士人 去思碑 文體 社會網絡
Yuan dynasty, literati, steles of benevolent administration, genre, social network