五凉时期的河西文化与文学

发布时间：2018-06-30 00:46

本文选题：五凉 + 河西　；参考：《南京师范大学》2017年硕士论文

【摘要】：五凉时期众多的文化门类,如文学、儒学、佛教、音乐等方面,皆取得一定成就,又得到良好保存与传承,直至北朝、隋唐时亦绵延不绝,为中古文化史注入活力。汉晋时期的文化积淀,特殊的历史机遇,交通线上的枢纽位置,以及多民族杂居的社会生活等诸因素影响,致使五凉文化呈现多元特质。本文在前辈学者丰硕成果的基础之上,对五凉文化进行再探讨。第一章集中论述五凉文学的相关问题。首先,统计了五凉文人数量,并着重探讨北凉文学,接着分析“言志”、实用的文学功能在五凉前后期不断深化的状况;其次,对极具特色的五凉诸文体进行探讨,尤其是应用文诸体,如:五凉国主偏好灵活又不失权威的“书”、“令”两种文体,与当时的正统观念和政治局势密切相关;最后是对前人研究之研究,考论前辈学者对五凉文学的传统评价,重新衡量其特殊价值。第二章梳理儒、释、玄在五凉前后期的不同发展情形。张天锡和沮渠蒙逊,对三种思想的发展皆有影响,各有侧重。五凉玄学,与儒士关系极为密切,依附儒学而发展,在前凉最为发达,之后依旧存在,并逐渐衰微。佛教石窟于前凉首次出现,很可能源于自身的发展规律,与儒士石窟与道教石窟的关系不大。第三章探析河西音乐文化。一是龟兹乐、天竺乐等西域音乐的传入,对河西音乐文化,乃至中古音乐史具有深远影响;二是在中西音乐文化的交流背景下,形成独具特色的西凉乐,其与龟兹乐有一定渊源关系;三是清商古乐辗转保存河西,影响了西凉乐的产生,其自身并未受到西域乐的渗入。第四章着眼移民因素对河西文化的影响。五凉文化的发达,部分得益于中原士人以及河西籍士人的西迁。而迁出人口以士族大姓为主,对五凉文化的长远发展颇有裨益。自五凉始,大批西域人迁居河西,包括西域僧侣和商贾,尤以粟特人居多,他们对佛教、袄教、音乐等方面的交流与传播作出极大贡献。第五章将佛教译典纳入五凉文化的研究范畴。通过对“萨薄”故事的研究,表明《贤愚经》在流传过程中,确实曾对原有经典进行部分改造,以适应西域的地方民族文化。然后围绕《佛所行赞》,论证译者并非为《大正藏》所记载的昙无谶,而为另一凉州僧人——宝云,其名称也从未发生更换。总之,五凉文化的真正意义在于:地域文化特质及绵延不断的传承性。
[Abstract]:Many cultural categories in the period of Wuliang, such as literature, Confucianism, Buddhism, music and so on, made some achievements, and were well preserved and passed on, until the Northern Dynasty, the Sui and Tang dynasties also continued, infusing vitality into the history of the Middle Ancient Culture. The cultural accumulation in the Han and Jin dynasties, the special historical opportunity, the pivotal position on the traffic line, and the social life of the multi-nationalities, etc., caused the culture of Wuliang to take on multiple characteristics. Based on the fruitful achievements of the predecessors, this paper discusses the culture of Wuliang. The first chapter focuses on the related issues of Wuliang literature. First of all, the author counts the number of scholars in Wuliang, and probes into the literature of Beiliang, and then analyzes the situation that the practical literary function deepens before and after Wuliang. Secondly, it probes into the various styles of Wuliang with special features. In particular, the applied writings, such as "book", which has a flexible preference and no loss of authority, are closely related to the orthodoxy and political situation at that time. Finally, it is a study of previous studies. On the traditional evaluation of Wuliang literature by the predecessors, the special value of the literature is reassessed. The second chapter combs the different development situations of Confucianism, Buddhism and metaphysics before and after Wuliang. Zhang Tianxi and Juqu Mengxun have an influence on the development of the three ideas, with their respective emphases. Wuliang metaphysics, closely related to Confucianism, developed on Confucianism, developed most in the former, and still existed after, and gradually declined. Buddhist grottoes appeared for the first time in Qianliang, probably from their own development law, and had little relation with Confucianism grottoes and Taoist grottoes. The third chapter analyzes the music culture of Hexi. First, the introduction of music in the Western regions such as Qiuci, Tianzhu and so on, which has a profound impact on the music culture of Hexi and even on the history of music in the Middle Ages; second, under the background of the exchange of Chinese and Western music cultures, the formation of unique Xiliang music, It has a certain relationship with Qiuzi music; third, the ancient music of Qing Dynasty was preserved in Hexi, which affected the production of Xiliang music, and it itself was not infiltrated by Western music. Chapter four focuses on the influence of immigration factors on Hexi culture. The development of Wuliang culture partly benefited from the migration of the Central Plains and Hexi scholars to the west. The emigration of the population mainly by the family name, the long-term development of Wuliang culture is quite beneficial. Since the beginning of the five Lights, a large number of people from the Western region moved to Hexi, including monks and merchants in the Western region, most of whom were Uesurites, who had made great contributions to the communication and dissemination of Buddhism, Coat religion, music, and so on. Chapter five brings Buddhist translation into the study of Wuliang culture. Through the study of the story of "Sabo", it is shown that in the course of spreading, the original classics have indeed been partly modified to adapt to the local national culture of the Western region. Then the translator is not the ephemeral prophecy recorded in Dazheng Tibet, but another Liangzhou monk, Baoyun, whose name has never been changed. In a word, the real meaning of Wuliang culture lies in: regional cultural characteristics and continuous inheritance.
【学位授予单位】：南京师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：I206.2

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