义和团迷信及其社会反应考察
发布时间：2018-08-14 13:19
【摘要】： 义和团运动带有浓厚的迷信色彩,这既有着客观的社会环境条件,也有复杂的社会心理因素。就其客观的社会环境条件而言,与晚清民俗关系至为密切。从相关心理因素来说,义和团“降神附体”之类的“神术”,不排除在心理暗示作用下,确能使人体达到超常状态,产生奇特而明显精神作用的情况,这使团民对“神术”更加深信不疑,幻想利用它抵挡和战胜洋人。而团民不断制造迷信借口,则与其自我辩解的心理动机有直接关系,这是为减少认知不协调而采取的自我保护。义和团利用迷信进行宣传动员,确实收到某些实效,对推动义和团运动的发展壮大起了一定积极作用。但是,其相关舆论宣传和自我辩解的迷信借口,多为不实之词,虚妄荒诞,其负面影响也是明显的。 对于义和团迷信,相关各社会群体和阶层从不同的利益和需要出发,也作出各种不同反应：在义和团运动高潮时期,非团民众对义和团迷信的反应,以“崇信”与“盲从”为主要特征,而至义和团衰落时期,他们认识到义和团并不真正具有奇异超凡的“神术”,遂对其由先前的信从转变为怀疑乃至丧失信任。以慈禧太后为首的清廷“守旧派”,出于所谓“借拳剿洋”的政治需要,曾“认可”义和团“神道”,幻想利用其“神术”灭洋,也试图“利用”义和团的迷信弱点,对其加以限制和约束,及至最后清廷转向对义和团进行严酷镇压,自然也就割断了此前“守旧派”与义和团连结的纽带。“一般”官绅对义和团迷信的反应颇为复杂,大致可分为“迎合”与“反对”两个方面。所谓“迎合”又分两种情况：一部分官绅出于仇教排外心理,肯定义和团神道灭洋；另有部分官绅则在逢迎心理驱使下,附和义和团迷信。反对义和团仇教灭洋的官绅,则无例外地也反对其神道,视之为“邪教倡乱”,斥其“邪术不可恃”,其中所包含的政治用意十分明显,当然,也有从纯文化的角度否定义和团迷信的,显示出深受儒家思想的影响而以“雅”辟“俗”的文化倾向。 庚子年及20世纪初年的报刊舆论,也对义和团迷信作出反应。尽管各报的政治倾向不同,如有的站在义和团的敌对立场,有的则对义和团起事给予某种程度的同情和支持,但当论及义和团迷信时,几乎无例外地都给予否定,显示出相当的趋同性。报刊舆论通过对义和团迷信的反思,倡导“破除迷信”而广开民智,这与义和团迷信给予它的警示直接相关,这种舆论成为20世纪初年启蒙运动的先声和前奏,显示出义和团事件给予国人的深刻启示。
[Abstract]:The Boxer Movement has a strong superstition color, which has both objective social environment conditions and complex social psychological factors. As far as its objective social environment conditions are concerned, it is closely related to the folk customs of the late Qing Dynasty. This makes the regiment people more convinced of the "magic" and fantasize about using it to resist and defeat foreigners. The constant creation of superstitious excuses by the regiment people is directly related to their psychological motivation of self-justification, which is the self-employed to reduce cognitive dissonance. Protection. The Boxer Regiment did receive some positive results in its propaganda and mobilization through superstition, which played a positive role in promoting the development of the Boxer Movement.
As for the superstition of the Boxer League, the various social groups and strata concerned responded differently from different interests and needs: during the climax of the Boxer Movement, the reaction of the non-Boxer masses to the superstition of the Boxer League was characterized by "belief" and "blind obedience", and during the decline of the Boxer League, they realized that the Boxer League was not real. The "conservative school" of the Qing Dynasty, headed by Empress Dowager Cixi, had "recognized" the Boxer's "divinity" and fantasized about using its "divinity" to exterminate the foreign countries, as well as attempted to "utilize" the Boxer's superstition, for the political needs of "suppressing the foreign countries with fists". In the end, the Qing Dynasty turned to cruel repression of the Boxers, which severed the ties between the "conservatives" and the Boxers. In two cases, some of the officers and gentry, out of their hatred of religion and xenophobia, affirmed that the Boxer's Shinto was exterminated, while others, driven by pandering to the Boxer's superstition, echoed the Boxer's superstition. The political intention is very obvious, of course, there are also from a purely cultural point of view to negate the Boxer superstition, showing a deep influence of Confucianism and "refined" to "vulgar" cultural tendency.
The press and public opinion in the Boxer Age and the early 20th century also reacted to the Boxer superstition. Although the political tendencies of the newspapers were different, some of them stood in the hostile position of the Boxer League and some gave sympathy and support to the Boxer Uprising to a certain extent, almost all of them negated the Boxer superstition, showing a considerable degree of sympathy and support. The newspapers and periodicals advocated "breaking the superstition" and broadening the people's wisdom by introspecting the Boxer superstition, which was directly related to the warning given to it by the Boxer superstition. This kind of public opinion became the forerunner and prelude of the Enlightenment Movement in the early 20th century and showed the profound enlightenment of the Boxer Incident.
【学位授予单位】：河北师范大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：K256.7
本文编号：2182980
[Abstract]:The Boxer Movement has a strong superstition color, which has both objective social environment conditions and complex social psychological factors. As far as its objective social environment conditions are concerned, it is closely related to the folk customs of the late Qing Dynasty. This makes the regiment people more convinced of the "magic" and fantasize about using it to resist and defeat foreigners. The constant creation of superstitious excuses by the regiment people is directly related to their psychological motivation of self-justification, which is the self-employed to reduce cognitive dissonance. Protection. The Boxer Regiment did receive some positive results in its propaganda and mobilization through superstition, which played a positive role in promoting the development of the Boxer Movement.
As for the superstition of the Boxer League, the various social groups and strata concerned responded differently from different interests and needs: during the climax of the Boxer Movement, the reaction of the non-Boxer masses to the superstition of the Boxer League was characterized by "belief" and "blind obedience", and during the decline of the Boxer League, they realized that the Boxer League was not real. The "conservative school" of the Qing Dynasty, headed by Empress Dowager Cixi, had "recognized" the Boxer's "divinity" and fantasized about using its "divinity" to exterminate the foreign countries, as well as attempted to "utilize" the Boxer's superstition, for the political needs of "suppressing the foreign countries with fists". In the end, the Qing Dynasty turned to cruel repression of the Boxers, which severed the ties between the "conservatives" and the Boxers. In two cases, some of the officers and gentry, out of their hatred of religion and xenophobia, affirmed that the Boxer's Shinto was exterminated, while others, driven by pandering to the Boxer's superstition, echoed the Boxer's superstition. The political intention is very obvious, of course, there are also from a purely cultural point of view to negate the Boxer superstition, showing a deep influence of Confucianism and "refined" to "vulgar" cultural tendency.
The press and public opinion in the Boxer Age and the early 20th century also reacted to the Boxer superstition. Although the political tendencies of the newspapers were different, some of them stood in the hostile position of the Boxer League and some gave sympathy and support to the Boxer Uprising to a certain extent, almost all of them negated the Boxer superstition, showing a considerable degree of sympathy and support. The newspapers and periodicals advocated "breaking the superstition" and broadening the people's wisdom by introspecting the Boxer superstition, which was directly related to the warning given to it by the Boxer superstition. This kind of public opinion became the forerunner and prelude of the Enlightenment Movement in the early 20th century and showed the profound enlightenment of the Boxer Incident.
【学位授予单位】：河北师范大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：K256.7
【引证文献】
相关博士学位论文 前1条
1 李细成;中国哲学视域下的耶儒互动研究[D];山东大学;2012年
，本文编号：2182980
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