摘要
朝集使制度上承秦汉以来之上计制度,是隋唐地方与中央保持联系的重要渠道之一。它有两大主要职责,一为参与对所部官员的考课,二为参加象征万邦来朝的朝廷礼典,所以对唐中央来说具备事务上和精神上的双重意义。安史之乱爆发后,长达25年的时间里,朝集使制度一直处于瘫痪状态。其参与考课的任务已被其他制度替代,而其精神上的象征意义则被即位之初雄心勃勃的唐德宗加以利用,建中元年朝集使制度恢复,其目的在于重塑朝廷威望。但是当时藩镇割据的现实使朝集使制度无法顺利延续,终于在贞元三年最后终止。而出现于代宗时期的各道进奏院由于更契舍时局而取代了朝集使制度,成为唐中后期地方与中央联系的重要渠道。在朝集使和进奏院制度上可以反映出唐代中央集权制的兴衰。
Chao Ji Shi(朝集使)system, carrying forward Shang Ji(上计)system that had prevailed since Qin and Han Dynasties, was an important channel through which local authorities kept in touch with the central government in Sui and Tang Dynasties. This system performed two main functions: its first function was concerned with participation in examining subordinate officials; its second one with the court ceremony symbolizing many nations' paying tribute to the imperial court. So it possessed dual significance in routine affairs and spiritual symbols for the central government of Tang Dynasty. Jin Zou Yuan(进奏院)of prefectures, which came into being during Daizong era and which corresponded to the prevailing political situation much more, took over Chao Ji Shi system and became the important channel through which local authorities kept in contact with the central government in the middle and late periods of Tang Dynasty. To sum up, Chao Ji Shi and Jin Zou Yuan systems reflected the rise and decline of centralism in Tang Dynasty.
出处
《上海师范大学学报（哲学社会科学版）》
2002年第5期45-50,共6页
Journal of Shanghai Normal University(Philosophy & Social Sciences Edition)
