豫章师范学院学报

明代名士王之垣身故后，王象乾先后延请郭正域、于慎行、沈鲤三人为其父各自撰写一篇墓志，故王之垣一人便拥有三篇墓志。三位撰者均为当世名流，与王氏父子关系密切，符合丧家选择撰者的要求。比对三篇墓志文本内容可知，三人都遵循墓志的书写范式，完成了对王之垣的历史书写，并无优劣之分。丧家因追赠荣誉的社会认同书写、墓主“去污名化”社会舆论需求与拓展政治资源为家族发展的现实驱动，是王象乾延请三人撰写墓志的旨趣。系统考察王之垣“一人三志”现象，不仅可以揭示明代墓志撰写是丧家参与构建社会话语体系的重要手段，还可以探究明代墓志在社会动态发展中的演变历程。

After the death of the Ming Dynasty scholar Wang Zhiyuan, his son Wang Xiangqian successively commissioned Guo Zhengyu, Yu Shenxing, and Shen Li to each write a tombstone inscription for his father, all of which are extant documents. Thus, Wang Zhiyuan alone possesses three tombstone inscriptions. The three individuals, as prominent figures of their time, had extremely close ties with the Wang family, aligning with the bereaved family's criteria for selecting authors. By comparing the content of the epitaph texts, it is evident that all three adhered to the established format for writing epitaphs, completing their historical accounts of Wang Zhiyuan without any superiority or inferiority among them. However, the bereaved family's motivation for commissioning the three scholars to write the epitaphs stemmed from the social recognition of posthumous honors, the need to “clear the name” of the deceased in public opinion, and the practical imperative of expanding political resources for family development. A systematic examination of the phenomenon of "One Person, Three Epitaphs" for Wang Zhiyuan not only reveals that the writing of epitaphs in the Ming Dynasty was an important means for bereaved families to participate in the construction of the social discourse system but also explores the evolutionary process of epitaphs in the Ming Dynasty within the context of social dynamics.