晚明到民国山西临汾尧庙两次重大变化研究
发布时间：2018-08-04 20:01
【摘要】： 庙宇是供奉神佛或历史名人的处所,以体现后人对神的信奉或对名人的敬仰怀念之情。同时,庙宇的空间格局和配祀神明的设置亦能够反映出当时的社会状况、人们的精神和物质生活,是精神和文化内涵的载体。因此研究庙宇变化对于全面了解过去某一时期地方社会有着相当重要的作用。 本文以山西平阳尧庙作为研究对象,重点考察了从晚明到民国年间尧庙空间格局的变化和配祀神明的变化,以及由此而来的文化象征意义的改变。全文将尧庙空间建筑格局的变化同文化象征意义的改变结合起来,在历时性的基础上进行共时性的研究,弥补了过去对尧庙研究时将二者割裂所带来的不足,而这也正是本文的创新之处。 文章首先介绍了山西平阳的历史渊源和地理环境状况,说明平阳自古以来可谓是华夏文明之源。其中重点介绍了元朝时的山西平阳,以及平阳尧庙的儒道杂糅现象,指出此时尧庙的空间格局和神明配置象征着元朝在中原地区寻求政权合法性的策略。紧接着文章考察了从晚明到清初尧庙建筑格局发生的变化,尤其是神明配置由儒道杂糅转为儒教独尊。着重探讨在晚明时期随着地方社会经济的发展和民间风尚的变化,尧庙成为儒家士大夫因尧庙引导地方社会风尚,规范国家祀典,重塑儒教正统地位的场所,同时,地方社会通过尧庙神明配置的整饬,礼仪制度的规范,达到影响国家上层的目的,以凸显平阳尧庙的正祀庙宇性质和儒教正统地位。到了清初尧庙成为了国祭尧帝的国家正祀庙宇,这是晚明以来平阳地方社会一直不断努力的结果。步入近代,虽然尧庙曾经历了政权鼎革、外来的和地方的各种力量的交替,但是尧庙的儒教特征和尧庙的儒教独尊的意义,正祀性质却在变化中得到巩固。 总之,本文通过对晚明到民国时期山西平阳临汾尧庙空间格局和神明配置变化的长时段研究,梳理了尧庙的历史沿革,探讨了国家正祀庙宇如何在历史的变化中,一步步地从古代进入近代,如何在变化中适应国家与地方社会变化,以及国家与地方社会如何利用存在于地方的国家正祀庙宇进行互动的。
[Abstract]:Temples are places for worship of gods, Buddhas or historical celebrities to reflect their belief in God or their admiration for celebrities. At the same time, the space pattern of temple and the setting of worship gods can also reflect the social situation at that time. The spirit and material life of people are the carriers of spiritual and cultural connotation. Therefore, the study of temple changes plays an important role in understanding the local society in the past. In this paper, Pingyang Yao Temple in Shanxi Province as the research object, the focus of the study from the late Ming Dynasty to the Republic of China Yao Temple space pattern and the changes in the distribution of gods, as well as the resulting changes in cultural symbolism. The thesis combines the change of the space architecture pattern of the Yao Temple with the change of the cultural symbolism and carries on the synchronic research on the basis of diachronic, which makes up for the deficiency brought by the separation of the two in the past research on the Yao Temple. This is the innovation of this paper. This paper first introduces the historical origin and geographical environment of Pingyang, Shanxi, and explains that Pingyang has been the source of Chinese civilization since ancient times. It mainly introduces Pingyang of Shanxi Province in Yuan Dynasty and the mixed phenomenon of Confucianism and Taoism in Pingyang Miao, and points out that the spatial pattern and the allocation of gods symbolize the strategy of seeking legitimacy of political power in the Central Plains region of Yuan Dynasty. Then the article examines the changes in the architectural pattern from the late Ming Dynasty to the early Qing Dynasty, especially the conversion from the mixture of Confucianism and Taoism to the exclusive respect of Confucianism. In the late Ming Dynasty, with the development of local society and economy and the change of folk custom, the Yao Temple became the place where the Confucian literati and officials led the local social fashion, standardized the national rites of worship and rebuilt the orthodox status of Confucianism, at the same time, The local society achieved the purpose of influencing the upper class of the country through the orderliness of the arrangement of the gods and the norms of the etiquette system in order to highlight the nature of the worship temple and the orthodox status of Confucianism in Pingyang. At the beginning of Qing Dynasty, the temple became the national worship temple, which was the result of the continuous efforts of the local society in Pingyang since the late Ming Dynasty. In modern times, although the Yao Temple has experienced the political regime revolution, foreign and local forces alternate, but the Confucian characteristics of the temple and the significance of the Confucian monarchic monarchy, the nature of worship has been consolidated in the change. In a word, through the long-term study on the spatial pattern and the deity configuration change of Linfen Temple in Pingyang, Shanxi Province from the late Ming Dynasty to the Republic of China, this paper combs the historical evolution of the temple, and probes into how the state worship temple changes in history. Step by step from ancient times to modern times, how to adapt to the changes in the state and local society, and how the state and local society to make use of the local state temple to interact.
【学位授予单位】：山西大学
【学位级别】：硕士
【学位授予年份】：2009
【分类号】：K29
本文编号：2164986
[Abstract]:Temples are places for worship of gods, Buddhas or historical celebrities to reflect their belief in God or their admiration for celebrities. At the same time, the space pattern of temple and the setting of worship gods can also reflect the social situation at that time. The spirit and material life of people are the carriers of spiritual and cultural connotation. Therefore, the study of temple changes plays an important role in understanding the local society in the past. In this paper, Pingyang Yao Temple in Shanxi Province as the research object, the focus of the study from the late Ming Dynasty to the Republic of China Yao Temple space pattern and the changes in the distribution of gods, as well as the resulting changes in cultural symbolism. The thesis combines the change of the space architecture pattern of the Yao Temple with the change of the cultural symbolism and carries on the synchronic research on the basis of diachronic, which makes up for the deficiency brought by the separation of the two in the past research on the Yao Temple. This is the innovation of this paper. This paper first introduces the historical origin and geographical environment of Pingyang, Shanxi, and explains that Pingyang has been the source of Chinese civilization since ancient times. It mainly introduces Pingyang of Shanxi Province in Yuan Dynasty and the mixed phenomenon of Confucianism and Taoism in Pingyang Miao, and points out that the spatial pattern and the allocation of gods symbolize the strategy of seeking legitimacy of political power in the Central Plains region of Yuan Dynasty. Then the article examines the changes in the architectural pattern from the late Ming Dynasty to the early Qing Dynasty, especially the conversion from the mixture of Confucianism and Taoism to the exclusive respect of Confucianism. In the late Ming Dynasty, with the development of local society and economy and the change of folk custom, the Yao Temple became the place where the Confucian literati and officials led the local social fashion, standardized the national rites of worship and rebuilt the orthodox status of Confucianism, at the same time, The local society achieved the purpose of influencing the upper class of the country through the orderliness of the arrangement of the gods and the norms of the etiquette system in order to highlight the nature of the worship temple and the orthodox status of Confucianism in Pingyang. At the beginning of Qing Dynasty, the temple became the national worship temple, which was the result of the continuous efforts of the local society in Pingyang since the late Ming Dynasty. In modern times, although the Yao Temple has experienced the political regime revolution, foreign and local forces alternate, but the Confucian characteristics of the temple and the significance of the Confucian monarchic monarchy, the nature of worship has been consolidated in the change. In a word, through the long-term study on the spatial pattern and the deity configuration change of Linfen Temple in Pingyang, Shanxi Province from the late Ming Dynasty to the Republic of China, this paper combs the historical evolution of the temple, and probes into how the state worship temple changes in history. Step by step from ancient times to modern times, how to adapt to the changes in the state and local society, and how the state and local society to make use of the local state temple to interact.
【学位授予单位】：山西大学
【学位级别】：硕士
【学位授予年份】：2009
【分类号】：K29
【引证文献】
相关硕士学位论文 前1条
1 李宛荫;明清临汾帝尧崇祀与地方社会研究[D];苏州大学;2011年
，本文编号：2164986
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