本文考察了南宋高宗时期（1127-1162）政治思想的发展，探讨士大夫以怎样的“中兴”构想回应靖康之变后如何重振王朝的问题。“中兴”构想包括了政治目标、理论解释和政策设计，对高宗朝政治有实际影响。本文的主要有结论有三点：第一，南宋政权重建时期（1127-1141）高宗君臣主要奉行“中兴同于创业”论，由于无法回到北宋前期澶渊之盟的和戎格局，高宗朝士大夫试图从众多古代中兴君主的事例中建立新的典范，形成了以内修政事为恢复中原之前提的“自治论”以及寄希望于君主并谋独断判断和战时机的“时势论”。创业中兴论虽以恢复为最高目标，以自治为权宜的逻辑却也被和议论利用。第二，绍兴和议时期（1142-1162）的中兴构想转变为建设偃武修文的王政。偃武的基础是君主的诚孝感格上天，故能实现绍兴和议；修文的要求是君主推诚任贤，与贤臣一德同心，故能开创右文兴学、礼乐稽古的盛世。中兴王政论部分延续了自治论的逻辑，都以内修政事为当务之急，但王政论完全放弃了恢复中原的目标，是与绍兴和议共生的理论。第三，高宗朝廷上出现过一股批判新学的思潮，但它并不如后世道学家所追述是高宗“拨乱反正”实现中兴的关键。洛学派希望消解新学在官学中的影响，批评新学败坏君道；赵鼎团结的元祐系人士希望通过否定新学确立自身的君子党地位，批评王安石轻节义而坏士风；高宗本人也希望抬高元祐来巩固自身的统治合法性，支持重修两朝《实录》。出于各自的目的他们都参与了对新学的批判，在赵鼎任相期间合流形成短暂的批判高峰，但长期来看批判新学并未对高宗朝中兴构想发挥主导影响，中兴的核心议题仍是文治与武功的关系考量。
This study investigates the development of political thought at the court of Song Emperor Gaozong (r. 1127-1162), focusing on scholar-officials’ theories of ways toward dynastic revival after the Jurchen conquer of the Northern Song. The theories, consisting of political goals, principles, and policies, had real influences on Gaozong’s politics. The study reaches three conclusions. First, the Gaozong court during the dynastic restoration period (1127-1141) usually compared dynastic restoration to the establishment of a new dynasty. Since such friendly foreign relations as realized by the Chanyuan Treaty (1005) could not be restored, scholar-officials tried to establish a new political ideal from examples of successful emperors of the past. The pre-dominant idea was to perfect domestic affairs before launching a counter-attack against the Jurchen, and the timing of the counter-attack relied on the valiant emperor. The ultimate goal of the theory was to recover the lost northern territory, but its logic of timing and compromise also came to serve as a defense of the thorough peace policy of the Shaoxing Treaty.Second, the goal of the peaceful era following the Shaoxing Treaty (1142-1162) shifted to a kingly rule that terminated warfare and pursued civil affairs instead. The success of the peace treaty was guaranteed by the emperor’s sincerity in filial piety, which moved the heaven, and the establishment of an ideal civil rule required that the emperor treat his ministers with utmost sincerity and that the ministers shared the monarch’s ambition, so that they would work together to promote literati, establish schools, and revive rituals and music according to Antiquity. Compared with the political ideal during the restoration period, this theory of pursing a kingly rule shared the same tendency of prioritizing domestic affairs, but differed in its complete negligence of the possibility of warfare, implying its co-existence with the Shaoxing Treaty.Third, the dynastic restoration was followed by a movement criticizing the New Learning of Wang Anshi, but the movement was far from “being crucial for dynastic revival” as claimed by later Daoxue historians. The main supporters of the movement consisted of 1) the followers of the Cheng brothers, who tried to wipe out the influence of New Learning as a school by arguing against its teaching on the way of the emperor, 2) the descendants of the Yuanyou fraction patronized by the grand councilor Zhao Ding, who tried to label themselves as the fraction of superior men by accusing their political enemy Wang Anshi of corrupting scholars’ morality of political loyalty, and 3) Gaozong himself, who welcomed the removal of Wang’s narrations in Veritable Records and the henceforth rehabilitation of the Yuanyou (1086-1094) politics, of which Empress Dowager Yuanyou who had legalized Gaozong’s accession was a symbol. The three groups of criticizers cooperated during Zhao Ding’s term as the grand councilor, reaching a peak in the criticism of Wang Anshi, but the movement did not have long-lasting effects on the political thought of the Gaozong court. It was the relation between pursing a civil rule and launching a military revenge against the Jurchen that remained the primary concern in theories toward dynastic revival at the Gaozong court.
