As far as political history is concerned, the issue of"China"had been ignited by the"distinction of the Yi and the Xia"in the late Ming and early Qing dynasties before Chinas transfor?mation from the traditional tianxia to the nation-state. The"distinction of the Yi and the Xia"argu?ment led to the dichotomy between"death of the dynasty"and"death of tianxia", which in turn changed the connotations of"China"and"tianxia"in the Ming and Qing dynasties. The"tianxia"concept and cultural subjectivity carried by the"distinction of the Yi and the Xia"were advocated by such thinkers as Gu Yanwu, Huang Zongxi and Wang Fuzhi, but they were dissolved in the political actions and operations in the reign of emperors from Kangxi to Qianlong. Emperor Yongzheng refuted the concept of"tianxia"in the"distinction of the Yi and the Xia"by using the concept of"tianxia"in his"Great Unity". Combining the"Great Unity"with Confucianism, Emperor Qianlong turned himself or the emperor into the only ruler of"tianxia"and completed the historical construction of the concept that"Emperor of the Qing dynasty is the Lord of tianxia", which is characterized by double political and cultural subjectivity.%在从传统"天下"向民族国家转化之前,明末清初发生了一次关于"中国"问题的讨论,其爆发点是夷夏之辨.明清之际"亡国"与"亡天下"的二分,激发了夷夏之辨的转变,转变的发生导致了"中国"和"天下"内含的转换.以顾炎武、黄宗羲和王夫之等为代表的思想家,主张夷夏之辨承载的"天下"及其文化主体性,在从康熙到乾隆的政治行动和运作中逐渐被消解.雍正以"大一统"之"天下"驳议夷夏之辨的"天下";乾隆则容纳"大一统"和"礼教"这双重"天下",统御于皇帝一人之下,成功完成了"大清皇帝是天下中国之主"这一政治和文化双重主体性构造的历史进程.
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