2008年2月28日下午三点半，美国纽约大学历史系卫周安（Joanna Waley-Cohen）教授应邀到我所进行了题为《无所不有：十八世纪中国清代的文化和政治》的讲座。卫教授从一个宏观且开阔的角度对乾隆皇帝的主观统治意志进行了述评，认为“一举两得”是清帝国统治中最常见的手段，这可以从乾隆帝政治生活中得到多方面的验证。乾隆皇帝一方面借助武力征服，一方面又用儒家文化和藏传佛教来笼络人心，而盛清的成功正是源自其统治的多元化，其统治权力的精神性、领土性、时间性保证了权力的强大。卫教授的演讲带给大家很大的启发，引发了师生热烈的讨论。

                                                                      （文：孔明丽）

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讲座题目：“Possessing All Things”: Culture and Politics in Eighteenth-Century Qing China”

          (“无所不有”:十八世纪中国清代的文化与政治)
演 讲 人:美国纽约大学历史系教授Joanna Waley-Cohen(卫周安)
时    间:2008年2月28日(周四)下午3:30-5;00
地    点:清史所四层大会议室

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讲座大纲：

                                                         OUTLINE

Statements made in public do not necessarily mean what they appear to say. At the same time, sometimes they do mean exactly what they appear to say. Sometimes both the above statements are true simultaneously. This is true of the Qianlong Emperor’s statement that ““We Possess All Things: We have never valued ingenious articles, nor do we have the slightest need of your country’s manufactures.”  It is an example of 一舉兩得

The New Qing History tells us that the Qing derived authority from two traditions, Chinese and Inner Asian. For example, they used multiple languages on state monuments to express their hegemony over the diverse subjects of their empire. They understood that hegemony in both territorial and spiritual terms.

History, past and future, was very important to Qianlong. He was very competitive and wanted to be better than anyone that came before him and anyone that followed. He also wanted to control everything, including religions such as Tibetan-Buddhism and Christianity.

The summer palaces at Chengde and the European-style palaces of the Yuanmingyuan were intended to express Qianlong’s control over different cultures. Although he did not control Europeans, he intended to show that he could if he wanted to.

Three important aspects of Qianlong’s quest to control everything involved his roles as art-collector, scholarly patron, and gastronome (美食家). Art collection demonstrated his “possession” (or domination) of the past and of aesthetic taste; patronizing scholarship demonstrated his “possession” of the written word and the intellectual concerns of the Han-Chinese elite; gastronomy demonstrated his “possession” of a key part of Han-Chinese elite cultural life.

All this was intended as a comprehensive way of preventing the eighteenth-century Chinese elite from developing any area of autonomy from Qing imperial power. Qianlong was a sophisticated ruler who understood that political and personal life is connected.