本文嘗試以較長的時間斷限，觀察清朝皇子教育內容的起源、發展與演變。在第一章與第二章中，本文透過檢視康熙皇帝的學習形式與內容，發現康熙皇帝無論在經筵、日講或南書房，皆展現勤學好問的學習精神、積極主動的學習態度，主張為學必須講求實際，不能虛應了事。在學習的內容上，康熙皇帝一方面延續順治皇帝崇儒重道的態度，潛心學習以儒學為精髓的漢文化，親近、優遇儒臣，從中汲取以資治道的帝王之學，並發展出尊崇程朱理學的學術思想。另一方面，在祖母孝莊文皇后的養育下，康熙皇帝重視身為滿洲民族的傳統價值，維持國語、騎射的地位，視為民族之根本。最後，康熙皇帝積極向西洋傳教士學習西方科學，在天文學、幾何學、數學等方面有頗深的造詣。 第三章開始，本文進入皇子教育的主題，發現康熙皇帝將自身的學習經驗轉化為對皇子的要求，建構皇子兼顧儒學、滿洲傳統與西學的學習範圍。在皇太子的學習上，康熙皇帝更仿造自身經筵、日講、南書房三種學習形式，為皇太子擘畫會講、日講、無逸齋的學習活動。並且在康熙年間對厄魯特蒙古的戰役中，指派皇太子代理朝政、皇子從征，藉此磨練他們的施政能力與軍事技能。有鑑於康熙晚年，發生爭取繼承地位的皇子鬥爭，雍正皇帝即位後，施行不再公開冊立儲君的「儲位密建法」，與此配合的是上書房體制的實行。第四章即以雍正朝至咸豐朝的上書房為討論核心，呈現此時期皇子六齡入上書房，在漢文師傅、滿文與騎射諳達的陪伴下，認真學習、不預外事的學習生活，並發現雖然歷朝皇帝仍堅持滿文、騎射的特殊地位，並落實在皇子教育上，但隨著皇子與師傅的往來，皇子的生活型態有趨向士大夫化的趨勢。 本文的第五章，藉由探討清末三位幼帝的學習生活，做為討論清朝皇子教育影響與演變的例證。本文發現，清末三帝的學習模式一方面承襲自既有的皇子教育，在內容上並無太大差異；但另一方面卻受限於學習者的皇帝身分，授讀的師傅必須遵守君臣分際，難以嚴格要求小皇帝的學習成效。除了以上的內容外，本文也試圖呈現皇帝、師傅、皇子三者在皇子教育上的互動：做為父親的皇帝，有著望子成龍的期待，因而重視皇子教育，督促師傅認真教學；師傅與皇子的朝夕相處，產生濃厚的師生情誼。三者間的情感交流，頗有令人動容之處。 To analyze the origin, development and evolution of the education for the emperors’ sons (“age” in Manchu) in Qing Dynasty especially from Kangxi to Xuantong would be the main idea throughout the whole thesis. Chapter one displays how diligent and hard-working Kangxi Emperor was in Jingyan, Rijiang and Nanshufang. Kangxi Emperor studied Confucianism in order to be a more adequate emperor like Yao and Shun to accord with the ideal image in Han people’s mind as chapter two described. At the same time, Kangxi Emperor still followed the Manchu traditions to value Manchu language, the skill of horse riding and archery. He also studied science from the Catholic missionaries such as astronomy, geometry and mathematics. His attitude was always inquisitive and active toward learning. The focus of Chapter three and four is the education for the princes in Qing Dynasty which is the core of the thesis. The sons of Kangxi Emperor especially for the crown prince were required to follow the learning experience Kangxi Emperor had in his early life. They had to study Confucianism, Manchu traditions and western science. To join the army fighting with the Elute Mongolian were also required as to build up the princes’ ability of leadership. Nevertheless, there had been a serious internal strife among the princes in Kangxi Emperor’s later years. In view of that, Yongzheng Emperor adopted the Secret Succession and later on was followed by the other Qing emperors. Every prince would be able to receive education equally and study in Shangshufang. The intelligence of the princes and the peace of the royal family were effectively maintained by the Secret Succession and Shangshufang. The princes learned Confucianism from the Sefu in Shangshufang. They learned Manchu language, the skill of horse riding and archery as well from the Anda. These policies could avoid them from intervening political activities without the emperors’ approval. However, the life style of the princes in Qing Dynasty gradually became more like the Han gentries due to the effect of the Sefu. Through the discussion of the learning experience that the last three little emperors had in late Qing, the impact and evolution of the princes’ education which was inherited for centuries has been demonstrated in Chapter five. On one hand, they had adopted the Shangshufang model for the three little emperors’ education. On the other hand, it was restricted by the status of the emperors that forced the Sefu to change some ways of the elite education instead. Finally, the relationship among the emperor as a father, the prince as a son and the Sefu as a teacher is another important part I would like to point out here as well.
