论花郎道的演变及其特征

发布时间：2018-08-02 19:05

【摘要】：众所周知，每个民族拥有独特的思维体系及其表现方式，这是他们赖以生存的自然环境和社会状态所给予的生活经验的综合体现，并且，它在构建自身独特思维体系过程中必然吸收外来思想文化。地处朝鲜半岛的新罗也不例外，新罗从高句丽和百济的争霸战中，赢得胜利，最终实现三国统一。在这个过程中，，功不可没的当属花郎道制度。花郎道制度不仅是一个民族自身独特思维体系和吸收外来文化思想结合起来的经典范例，也是一个民族在文化发展过程中所反映的社会发展需求而自主选择的新文化内容。我们可从新罗的骨品制度、和白会议制度看出，新罗建立了贵族联合体制封建国家。它不同于中国的中央集权封建专制国家。新罗从村落共同体转变成贵族联合体制封建国家的这个时期也是朝鲜半岛三国斗争最激烈的时期，又是新罗大量引进中国文化(佛教、儒学、道教)形成其统治理念的时期。这些外来文化与本土思想、文化相融合，促使新罗传统思想产生了重大转折。在这种背景下，真兴王三十七年(576年)，建立了花郎道制度。这也是新罗部族社会向中央集权制封建国家转型中所产生的内在需要的必然结果。花郎道制度是有别于高句丽和百济的特殊的政治制度，其特征也是非常明显的。从思想方面，如核心思想—事君以忠(忠)、事亲以孝(孝)、交友以信(信)、临战无退(勇)、杀生有择(正义)，其独到之处是中国文化与新罗本国文化的结合。花郎道在政治制度中表现为加强王权与骨品制度斗争；教育方式的特征表现为，“花郎奉之，徒众云集，或相磨道义，或相悦以歌乐、游娱山水，无远不至…”，即采取固有文化传统中的游乐的修炼方法，以便集体体验超我的境地，使之有助于加强共同体的纽带感与凝聚力，最终起到了培养统治人才和军事人才的作用。更重要的是，花郎道制度使处于内忧外患时期的新罗有了鲜明的统治理念，使新罗国民增强了国家意识，变得比任何时期都更团结，并最终完成了统一三国的历史任务。直到681年，新罗创设“国学”，花郎道制度从历史舞台中消失，但是，花郎道对朝鲜民族的影响非常深远。本文由绪论、本论、结论三部分组成。绪论部分详细叙述了研究目的、意义、研究动态。第一章主要介绍花郎道制度建立之前新罗律令制度化的过程，朝鲜半岛复杂的国际环境和新罗的不利局面，中国大陆的佛教、儒学、道教在新罗的传播过程；第二章主要对花郎道制度的起源、发展、最终制度化进行阐述；起源包括新罗固有的风流道以及中国古文献中找出风流的真正含义。最后介绍最终制度化的具体内容。第三章是本文的重点，从教育方式、思想、政治等方面对花郎道制度的特征进行阐述，并从花郎道制度特征中加深对花郎道的了解，进一步分析花郎道对新罗的影响；第四章最后叙述花郎徒的消亡以及对花郎道制度的历史作
[Abstract]:It is well known that each nation has a unique system of thinking and its way of expression. This is the comprehensive embodiment of the life experience given by the natural environment and social state on which they live. And, in the process of building its own unique thinking system, it is bound to absorb foreign thought and culture. Xinluo is no exception in the Korean Peninsula, and Xinluo is from the Korean Peninsula. In the battle between Gao Juli and Baiji, he won the victory and finally realized the unification of the Three Kingdoms. In this process, the work can not not be the "Hua Lang Dao" system. The system of the Hua Lang Dao is not only a classic example of a nation's own unique thinking system and a combination of foreign cultural thoughts, but also a nation reflected in the process of cultural development. The new content of culture chosen by the needs of social development.
From the bone system of Xinluo and the white meeting system, we can see that Xinluo has established a feudal system of aristocracy. It is different from the centralization of feudal autocratic state in China. The period of the transformation of Xinluo from the village community to the feudal system of the aristocracy is the most intense period in the struggle between the Three Kingdoms of the Korean half Island, and the big Xinluo. The introduction of Chinese culture (Buddhism, Confucianism, Taoism) formed its ruling concept. These foreign cultures combined with local thought and culture to bring about a major turning point in the traditional thought of Xinluo. Under this background, Wang Zhen Xing, thirty-seven years (576 years), established the system of Hua Lang Dao. This is also the Xinluo tribal society to the central centralized system of the founding of the nation. The system of the Hua Lang Dao is a special political system, which is different from that of Ko Ko Li and Baiji, and its characteristics are very obvious. From the ideological aspect, such as the core thought, the king is loyal, the relatives are filial (filial piety), the friend is a letter (letter), the war is no retreat (bravery), the killing is the choice (Zheng Yi), whose uniqueness is that The combination of Chinese culture and the national culture of Xinluo. In the political system, Hua Lang Dao shows the struggle to strengthen the royal power and the system of bone goods. The characteristics of the way of education are as follows: "the flowers of the flower, the masses, or the meaning of the morality, or the pleasure of the music, the amusement of the mountains and rivers." It is to adopt the training method of the amusement in the traditional cultural tradition so as to collectively experience the situation of superego, to strengthen the sense of bond and cohesion of the community, and ultimately to the role of cultivating the ruling and military personnel. And, more importantly, the system of Xinluo has a clear ruling concept in the period of internal and external suffering. The Xinluo nationals have strengthened their national consciousness, became more united than any other period, and finally completed the historical task of unifying the three countries. Until the 681 year, Xinluo created the "National Science" and the Hua Lang Dao system disappeared from the historical stage, but the influence of the Hua Lang Dao to the Korean nation was very profound.
This article is composed of the introduction, this theory and the conclusion of the three parts. The introduction part details the purpose, significance and research trend of the study. The first chapter mainly introduces the process of the institutionalization of Xinluo decrees before the establishment of the system of the Hua Lang Dao, the complex international environment of the Korean Peninsula and the unfavorable situation in Xinluo, and the spread of Buddhism, Confucianism and Taoism in the mainland of China in Xinluo. The second chapter mainly expatiates on the origin, development and final institutionalization of the system of the Hua Lang Dao; the origin includes the true meaning of the wind in Xinluo and the ancient Chinese literature. Finally, it introduces the concrete content of the final institutionalization. The third chapter is the focus of this article, and the system of the system of education, ideology and politics. The characteristics of the degree are expounded, and the Hua Lang Dao is deepened and the influence of the Hua Lang Dao to Xinluo is further analyzed. The fourth chapter describes the extinction of the flower and the history of the system of the Hua Lang Dao.
【学位授予单位】：延边大学
【学位级别】：硕士
【学位授予年份】：2006
【分类号】：K312.2

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