《左传》人物称谓研究

发布时间：2019-05-08 23:12

【摘要】：称谓是人和人之间由于亲属或其他方面的社会关系而被赋予的称呼和名称,它标志着人在社会中的特定身份和地位,既是一种语言现象,也是一种社会、文化现象。《左传》作为我国第一部大量记载人物称谓的古代典籍,不仅全面载录了春秋时期乃至三代重要历史人物的多种称谓,而且还提供了先秦社会生活、典章制度与礼仪规范等重要的文献资料。《左传》中人物称谓的表达丰富多样,除了显示血缘关系的亲属称谓之外,还有标志社会地位、职官身份等内容的社会称谓。面对不同的交际对象,称谓的使用不一样。即便是相同的称谓,在不同的场合使用,所代表的涵义也有所差别。因此,将《左传》人物称谓放在具体的语言交际场合进行系统地研究,有助于读者明了其中的人物关系,更有助于揭示其所体现的交际原则和社会文化。本论文以《左传》中出现的人物称谓为研究对象,分为三个章节进行讨论。前两章是对《左传》人物称谓进行分类研究。按照称谓的适用和功能,本文把《左传》人物称谓划分为亲属称谓和社会称谓两大类。亲属称谓是伴随着人类社会的产生而产生的,包括血亲和姻亲,反映的是宗族内部的亲属关系和家庭形态。社会称谓则是在亲属之外与其他人的社会交往中产生的,人们根据对方的社会地位、身份尊卑以及与自身关系的亲疏来选择使用“自卑而尊人”的敬称、谦称等礼貌用语,或者采用感情色彩较少的称名等习惯称谓。本文尽量深入挖掘每一个称谓语的造字理据和构词方式,结合《左传》中的实际用例,对其用法进行详细地探讨与分析,从而揭示他们之间复杂的社会关系。第三章讨论的是《左传》人物称谓与社会制度的关系。周代是礼俗的大成时期,周人制定了一系列礼乐制度,把国家纳入礼治的轨道。在婚姻制度方面,表现为婚姻形态的牢固性和婚姻制度的规范化。在族群之间的交往与斗争中,周人积累了丰富的经验,认识到“男女同姓,其生不蕃”,制定了“同姓不婚”的原则。同时为了增加婚配资源,加强周民族与其他异姓民族的团结,开始盛行媵婚和姑舅表婚。另一方面,周代去原始社会不远,还残存了一些母系氏族社会群婚的遗迹,如收继婚、抢婚等原始婚姻形式。在姓氏制度方面,则形成了特有的“赐姓命氏”制度。周天子通过赐姓来确立宗法组织,分封诸侯,同时对血缘关系作出标识。宗周政权确立后,诸侯国君为了便于统治国家,继而采用“命氏”的办法对同宗子弟或卿大夫进行封赐,即所谓的“诸侯立家”。此外,周公还制定了谥法制度,使定谥这种特殊的人物评价方式成为公认的社会道德准则。谥法制度在春秋时期得以完善,对统治阶级的行为进行了有效的约束和规范,很好地维护了封建等级和社会礼制,显示了称谓的巨大社会功能。
[Abstract]:Appellation is a kind of address and name given to people because of their relatives or other social relations. It marks the specific status and status of people in society. It is not only a linguistic phenomenon, but also a kind of society, and it is not only a kind of language phenomenon, but also a kind of society. Cultural phenomena. Zuo Zhuan, as the first ancient book to record a large number of appellation of characters in our country, not only comprehensively recorded the various appellations of important historical figures of the Spring and Autumn period and even the three generations, but also provided the social life of the pre-Qin Dynasty. In Zuo Zhuan, the expression of appellation is rich and varied. In addition to kinship appellation which shows blood relationship, there are also social appellations that mark social status, official status and so on. In the face of different objects of communication, the use of appellation is not the same. Even the same appellations, used in different situations, represent different meanings. Therefore, it is helpful for readers to understand the relationship between characters and reveal the communicative principles and social culture embodied in Zuo Zhuan in the context of specific language communication. This thesis is divided into three chapters to study the characters' appellation in Zuo Zhuan (Zuo Zhuan). The first two chapters classify the appellation of Zuo Zhuan. According to the application and function of appellation, this paper divides the appellation of Zuo Zhuan into two categories: kinship appellation and social appellation. Kinship appellation comes into being with the emergence of human society, including consanguinity and in-laws, which reflects the kinship and family form within the clan. Social appellation comes into being in social interaction with other people other than relatives. People choose to use politeness terms such as "inferiority and respect" according to their social status, status and inferiority, as well as intimacy with their own relationship. Or the use of less emotional terms such as customary appellations. In this paper, we try our best to explore the motivation and the way of word formation of each address form, and discuss and analyze its usage in detail in combination with the actual use cases in Zuo Zhuan, so as to reveal the complicated social relations between them. The third chapter discusses the relationship between the appellation and the social system of Zuo Zhuan. Zhou Dynasty was a period of etiquette and custom, Zhou people formulated a series of etiquette and music system, put the country into the track of etiquette. In the aspect of marriage system, it is embodied in the firmness of marriage form and the standardization of marriage system. In the communication and struggle between ethnic groups, Zhou people accumulated a wealth of experience, realized that "men and women have the same surname, their birth is not Tibetan", and formulated the principle of "the same surname does not marry". In order to increase the resources of marriage and strengthen the unity between Zhou nationality and other nationalities of different surnames, concubine marriage and uncle's cousin marriage began to prevail. On the other hand, the Zhou Dynasty went to the primitive society not far away, but also remained some matriarchal clan social group marriage remains, such as receiving and succeeding marriage, predatory marriage and other primitive forms of marriage. On the aspect of surname system, it has formed a special system of giving family name. Zhou Tianzi established patriarchal organization by giving surnames, sealed the princes, and marked the blood relationship at the same time. After the establishment of the Zong-Zhou regime, in order to facilitate the ruling of the country, the princes then adopted the method of "Ming Shi" to seal down their children or officials of the same clan, that is, the so-called "princes to establish a family". In addition, Zhou Gong also formulated the posthumous law system, which made the special evaluation method of posthumous title a generally accepted social moral standard. The posthumous law system was perfected in the Spring and Autumn period, and the behavior of the ruling class was effectively restricted and standardized. The feudal hierarchy and social etiquette system were well maintained, showing the enormous social function of the appellation.
【学位授予单位】：曲阜师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：K225.04

【参考文献】