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This article is prepared so that we would be relieved from the sight Later Han & Liu-chao(六朝)after the period of the Three Slates are discontinuous and understand the two periods to be continuous and consider how the autonomous and independent aspect of Shi-da-fu(士大夫) was built and developed in the inside.
Later Han was the time when the discussion about disaster was more popular than any other period. So I analyzed Wu-xing-zhi of Hou-han-shu(『後漢書』, 「五行志」) to confirm the political consciousness of Shi-da-fu(士大夫) in Later Han. According to the result of analyzing Wu-xing-zhi of Hou-han-shu(『後漢書』, 「五行志」, I could see that Shi-da-fu(士大夫) at that time were against the political participation of the Empress Dowager and maternal relatives but regarded Fu-zheng(輔政)'s power as reasonable. That is because Shi-da-fu(士大夫) at that time were recognizing Fu-zheng(輔政) as an institutional system. But successive Fu-zheng(輔政) also became the object of criticism by Shi-da-fu(士大夫) because they managed elections improperly.
Shi-da-fu(士大夫) in Later Han regarded a selection of talented people as the most important duty of a power holder. But Fu-zheng(輔政) neglected their duty of distinguished ability; moreover, they restricted the autonomous voting rights of regional officials by soliciting and limited the normal way of Shi-da-fu(士大夫) for going into government service. That caused Shi-da-fu(士大夫) to criticize Fe-zheng(輔政), As for Shi-da-fu(士大夫) in Later Han, the election was the only path to realize their existence as well as the way to maintain and reproduce their own independent world.
So a group of Shi-da-fu(士大夫) in the end of Later Han understood the situation in which the essence of an election was damaged and elections were monopolized by specified people as the state of Bai-su-shang-feng(敗俗傷風). Then they insisted the need of Yi-feng-yi-su(移風易俗). According to the opinion of those Shi-da-fu(士大夫), all the problems of society were caused by improperness of elections, So the only solution they thought was to make elections function properly, that is, to make name and reality rightly accorded, like selecting the appropriate person for a position.
Shi-da-fu(士大夫) in the course of making the independent world with the political consciousness and responsibility were confronted with another situation of election monopoly by eunuch in the end of Later Han in addition to Fu-zheng(輔政)'s. Contrary to Fu-zheng(輔政), eunuch, who didn't have any window to select the talented people mainly, chose their own children or guests, Shi-da-fu(士大夫) whose right was infringed couldn't help reacting severely. But the objection to eunuch means anti-power of the emperor at the point that the power exercise of eunuch is extension of the emperor power, Their severe reaction expressed their will that no matter how strong the emperor's power was, it couldn't destroy the society of Shi-da-fu(士大夫) arbitrarily. After all, Yi-feng-yi-su(移風易俗) Shi-da-fu(士大夫) mentioned means the removal of social morals destroying the autonomous order of themselves.
In relation to the autonomy of Shi-da-fu(士大夫), another remarkable opinion in this period was the reinstatement of San-gong(三公), Shi-da-fu(士大夫) regarded the situation In which someone infringes the right of themselves like the appearance of the powerful courtier, the phenomenon an election was monopolized by maternal relative and eunuch as the result of the power loss of San-gong(三公). So they thought the power of San-gong(三公) had to be recovered to solve the successive problems. In conclusion, that indicates their intension that they would have the arbitrary exercise of the emperor power impossible organizationally. Then the political ideal of Shi-da-fu(士大夫) in Later Han would be that they made the structure whoever including the emperor couldn't exercise the power arbitrarily and administrated the whole country in the inside.
Later Han was the time when the discussion about disaster was more popular than any other period. So I analyzed Wu-xing-zhi of Hou-han-shu(『後漢書』, 「五行志」) to confirm the political consciousness of Shi-da-fu(士大夫) in Later Han. According to the result of analyzing Wu-xing-zhi of Hou-han-shu(『後漢書』, 「五行志」, I could see that Shi-da-fu(士大夫) at that time were against the political participation of the Empress Dowager and maternal relatives but regarded Fu-zheng(輔政)'s power as reasonable. That is because Shi-da-fu(士大夫) at that time were recognizing Fu-zheng(輔政) as an institutional system. But successive Fu-zheng(輔政) also became the object of criticism by Shi-da-fu(士大夫) because they managed elections improperly.
Shi-da-fu(士大夫) in Later Han regarded a selection of talented people as the most important duty of a power holder. But Fu-zheng(輔政) neglected their duty of distinguished ability; moreover, they restricted the autonomous voting rights of regional officials by soliciting and limited the normal way of Shi-da-fu(士大夫) for going into government service. That caused Shi-da-fu(士大夫) to criticize Fe-zheng(輔政), As for Shi-da-fu(士大夫) in Later Han, the election was the only path to realize their existence as well as the way to maintain and reproduce their own independent world.
So a group of Shi-da-fu(士大夫) in the end of Later Han understood the situation in which the essence of an election was damaged and elections were monopolized by specified people as the state of Bai-su-shang-feng(敗俗傷風). Then they insisted the need of Yi-feng-yi-su(移風易俗). According to the opinion of those Shi-da-fu(士大夫), all the problems of society were caused by improperness of elections, So the only solution they thought was to make elections function properly, that is, to make name and reality rightly accorded, like selecting the appropriate person for a position.
Shi-da-fu(士大夫) in the course of making the independent world with the political consciousness and responsibility were confronted with another situation of election monopoly by eunuch in the end of Later Han in addition to Fu-zheng(輔政)'s. Contrary to Fu-zheng(輔政), eunuch, who didn't have any window to select the talented people mainly, chose their own children or guests, Shi-da-fu(士大夫) whose right was infringed couldn't help reacting severely. But the objection to eunuch means anti-power of the emperor at the point that the power exercise of eunuch is extension of the emperor power, Their severe reaction expressed their will that no matter how strong the emperor's power was, it couldn't destroy the society of Shi-da-fu(士大夫) arbitrarily. After all, Yi-feng-yi-su(移風易俗) Shi-da-fu(士大夫) mentioned means the removal of social morals destroying the autonomous order of themselves.
In relation to the autonomy of Shi-da-fu(士大夫), another remarkable opinion in this period was the reinstatement of San-gong(三公), Shi-da-fu(士大夫) regarded the situation In which someone infringes the right of themselves like the appearance of the powerful courtier, the phenomenon an election was monopolized by maternal relative and eunuch as the result of the power loss of San-gong(三公). So they thought the power of San-gong(三公) had to be recovered to solve the successive problems. In conclusion, that indicates their intension that they would have the arbitrary exercise of the emperor power impossible organizationally. Then the political ideal of Shi-da-fu(士大夫) in Later Han would be that they made the structure whoever including the emperor couldn't exercise the power arbitrarily and administrated the whole country in the inside.
목차
序論
Ⅰ. 災異에 대한 後漢 士大夫의 認識
Ⅱ. 後漢未 ‘選擧不實’과 ‘敗俗傷風’
Ⅲ. 後漢 士大夫의 自律性과 責任意識
結論
별첨: 〈表 2〉 「後漢書」本紀의 등장한 災異對策 분포
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