天命与正统：两汉之际的谶纬与再受命研究

发布时间：2018-04-28 14:42

本文选题：两汉之际 + 谶纬　；参考：《华中师范大学》2017年硕士论文

【摘要】：从汉成帝建始元年(公元前32年)到光武帝建武中元二年(公元57年)的两汉之际,可以视作一个时移世易、号令四嬗、风云际会的大动乱时期。两汉之际是一个神权时代,弥漫在天命与正统之争,谶纬与再受命思潮之下。两汉之际谶纬学说的分布具有很强的地域性特点,以阴阳家的五德终始说神秘主义思想为内核,杂糅了北方燕齐方士的阴阳五行思想、韩赵儒生的天人感应论思想、楚文化的巫鬼传统、巴蜀文化的神秘主义思想四条主要来源,使得河南、河北、山东、四川、两湖地区成为两汉谶纬最为盛行的地区,而且以王莽、刘秀为两汉谶纬神学的集大成者。西汉晚期成哀之际出现了众多的自然灾异现象,导致了以甘忠可、夏贺良为代表的再受命思潮逐渐兴起,并出现了许多末世信仰危机。在这样的思潮之下,邹衍、董仲舒先后建立起来的五德三统观逐渐走向颠覆,而刘向、刘歆父子改造出来的“尧后火德”学说大行其道。面对频繁的自然灾异与信仰危机,眭弘、路温舒、谷永、鲍宣等士大夫挺身而出,提出了自己的救世主张,然而并不能挽救西汉王朝的统治危机。西汉灭亡之后,王莽的新朝试图以“阳九之厄,百六之会”理论来承汉之德、再受天命,自称为“舜后土德”,以图谶和符命自矜,并进行了托古改制和古史系统的大整理,这直接引发了甄丰、刘歆的谋反事件以及绿林赤眉农民起义的反抗。新朝灭亡后,王郎、隗嚣、窦融、刘扬等政权都提出了自己的谶纬与正统思想,蜀王公孙述甚至还与刘秀展开了关于谶纬学说的大辩论。然而这些政权对谶纬的改造与重构最终都走向了失败。光武帝刘秀凭借《河图赤伏符》等图谶以及中兴二十八将等功臣稳定民心、统一天下,最终巩固了东汉王朝。光武帝在位晚期,在意识形态领域采取了宣布图谶于天下、始正火德、封禅泰山、以薄太后配享高庙等手段,有效的实现了谶纬学说的官方化,重新建立了汉家尧后的正统之德,推动了光武中兴的实现。班彪的《王命论》就是东汉初期谶纬学说的肇端之作。然而,郑兴、桓谭、尹敏等人却对光武帝迷信谶纬展开了尖锐的批评,这闪烁着朴素的无神论火花。两汉之际谶纬和再受命思潮的出现绝不是偶然的,其出现有多方面因素。这其中既有频繁的灾异与符命、士人从厌汉到思汉的政治抉择,也有统治者利用图谶作为工具、以及经学的神秘化与方士化儒生的推动。两汉之际谶纬、再受命参与到了政权更迭、储位继承、农民起义、军阀割据、自然灾异、天文历法、封禅仪式、宗教文化等诸方面内容,对于后世也产生了深远的影响。它打破了王朝神话,成为历代统治者改朝换代的理论武器;深刻影响了从汉到唐的神权政治;促进了两汉今古文经学的交流与争鸣;激发了东汉以后学者对于谶纬学说的研究与批判;推动了天文历法的进步与普及。
[Abstract]:From the first year of the founding of Emperor Cheng of the Han Dynasty (32 BC) to the second year of the Chinese Yuan Dynasty (57 AD) of Emperor Guangwu, it can be regarded as a period of great turmoil. During the Han Dynasty, it was a theocracy era, filled with the struggle between the destiny and orthodoxy, the prophecy and the redirection of thought. At the time of the Han Dynasty, the distribution of the doctrine of augury and weft had a strong regional character. With the mysticism of the five virtues of the Yin-yang family as the core, the mixture of the Yin and Yang five elements thought of the northern Yan and Qi scholars, and the Han Zhao Jusheng's theory of the induction of Heaven and Man, The tradition of witches and ghosts in Chu culture and the mysticism of Bashu culture came from four main sources, which made Henan, Hebei, Shandong, Sichuan and Lake regions the most popular areas in the Han Dynasty, and Wang Mang was the most popular region. Liu Xiu was the epitome of the theology of prophecy in the Han Dynasty. Many natural disasters appeared in the late Western Han Dynasty, which led to the rising of the reordered trend of thought represented by Gan Zhongke and Xia he Liang, and the emergence of many crisis of belief in the late period of the Western Han Dynasty. Under such a trend of thought, Zou Yan and Dong Zhongshu gradually subverted the view of five virtues and three unification, while Liu Xiang, Liu Xin and his son reformed the theory of "Yao's fire after fire". In the face of frequent natural disasters and faith crisis, Sui Hong, Lu Wenshu, Gu Yong, Bao Xuan and other literati came forward and proposed their own savior Zhang, but could not save the Western Han Dynasty ruling crisis. After the death of the Western Han Dynasty, Wang Mang's new dynasty tried to accept the virtue of the Han Dynasty by the theory of "the Nine of the Yang, the meeting of the six", and then received the order of Heaven, calling itself "the earth virtue after Shun", with the aim of making the prophecy and the command of the emperor proud, and carrying out the great arrangement of the system of the reform of the ancient system and the ancient history system. This directly triggered the rebellion of Yan Feng and Liu Xin, as well as the rebellion of Green Forest and Chimei Peasant uprising. After the demise of the new dynasty, Wang Lang, Kui Rao, Dou Rong, Liu Yang and other political regimes put forward their own prophecy and orthodox thought, Shu King Gongsun Shu even launched a great debate on the doctrine of prophecy with Liu Xiu. However, the transformation and reconstruction of the prophecy by these regimes eventually went to failure. Liu Xiu, the emperor of Guangwu, was able to stabilize the people's heart and unify the world by means of the prophecies such as "Hetu Chek Fu Fu" and ZTE 28, and finally consolidated the Eastern Han Dynasty. In the late period of the reign of Emperor Guangwu, in the field of ideology, he adopted the proclamation of prophecy in the world, the beginning of the fire of virtue, the closure of Mount Tai, and the sharing of the temple by the Queen Mother, and so on, which effectively realized the official doctrine of the prophecy. Established the orthodoxy of Han Dynasty after Yao, promoted the realization of Guangwu ZTE. Ban Biao's Theory of King's Life is the work of the early Eastern Han Dynasty. However, Zheng Xing, Huantan, Yin Min and others carried out sharp criticism of Emperor Guangwu's superstitious prophecies, which sparkled with simple atheism. At the time of Han Dynasty, the appearance of prophecy and reordered thought was not accidental, it had many factors. There are frequent disasters and charms, the political choices of scholars from the Chinese to the Han, and the rulers' use of the prophecy as a tool, as well as the mysticism of the classics and the promotion of the Confucian scholars. During the Han Dynasty, the augury was ordered to participate in the regime change, the inheritance of the storehouse, the peasant uprising, the separation of warlords, the natural disasters, the astronomical calendar, the ceremony of sealing Zen, the religious culture, and so on, which also had a profound influence on the later generations. It broke the myth of the dynasty and became the theoretical weapon for the rulers to change their dynasties; it deeply influenced the theocratic politics from the Han to the Tang dynasties and promoted the exchanges and contentions between the ancient classics of the Han Dynasty and the modern times. It inspired the scholars to study and criticize the doctrine of prophecy after the Eastern Han Dynasty, and promoted the progress and popularization of astronomical calendars.
【学位授予单位】：华中师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：K234

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