十六国史研究长期受“汉化范式”支配，将少数民族政权的成功归因于对华夏文明的趋近与模仿。前秦作为首个统一北方的非汉政权，其历史意义是否仅在于“汉化”的成功？当我们将前秦视为“模仿者”而非“创造者”时，是否忽略了历史行动者最本质的存在方式？赵汀阳提出“从认识者视域转向创造者视域”，将人类存在理解为及物的创制活动——“我作故我在”。[1]这一哲学转向为重新理解前秦提供了可能：不是“前秦如何汉化”，而是“前秦如何创制”；不是“是否符合既有规范”，而是“如何创造新的规范”。笔者尝试以动词存在论为分析工具，论证前秦的帝国建构是一场“创造者的实践”——在缺乏现成模板的条件下，氐人统治集团

Sixteen Kingdoms history research has longbeen dominated by the "sinicization paradigm," As the firstnon-Han regime to unify northern China,does the his-torical significance of the Former Qin lie solely in thesuccess of its sinicization?When we regard the FormerQin as an“imitator"rather than a“creator,"are weoverlooking the most essential mode of existence of his-torical actors? Zhao Tingyang proposed a shift "from theobserver's horizon to the creator's horizon,"understand-ing human existence as a transitive creative activity“Icreate,therefore I am."This philosophical turn providesa new possibility for reinterpreting the Former Qin:not"how the Former Qin sinicized,"but“how the Former Qincreated";not““whether it conformed to existing norms,"but "how it created new norms."Using verb ontology asan analytical tool,this paper argues that the imperialconstruction of the Former Qin was a“practice of cre-ators”-under the condition of lacking ready-made tem-plates,the