灾异与秩序
发布时间：2018-08-21 13:27
【摘要】：《汉书·五行志》为汉代班固所撰，系中国正史之一——《汉书》中的一部志书，汇编了从春秋鲁隐公至西汉王莽七百余年间的重要灾异记录，同时选摘了西汉灾异学家对这些灾异的解说。从唐朝始，因被认为是对灾异与人事的“任意附会”，该文本就一直为主流观念所批判；时至近现代，受科学主义影响，灾异学说及支撑其后的阴阳五行观一同遭到了学界的否定。近年来，除对文本中的史料价值进行发掘之外，有学者从政治关系、道德教化等角度，试图重新认识该文本存在的价值。但这些少量的研究，大都拘囿于传统的帝王政治和道德伦理的框架，未能给予文本更多方位的理解和审视。 笔者基于相关的人类学理论和视角，认为《汉书·五行志》是西汉儒家灾异学家出于避免社会危机、控制社会秩序的目的，运用阴阳五行观，将灾异与人事进行对应和关联，并使之标准化的一个文本。要深入“理解”这个文本的意义，除了剖析文本内容和结构之外，还需了解它所依托的社会政治、文化和信仰背景，并厘清交织其背后的群体行为动机，以及个体的利益诉求。 在西汉帝国的时空中，尽管政权已由分散走到统一，经济也从凋敝走向复苏，但由于族群多样导致的习俗信仰庞杂，加上尖锐的政治和利益争斗，社会处于危机四伏的不稳定状态。在此背景之下，为了帝国安宁、皇脉永存，西汉皇帝在调整社会管理策略的同时，寻求超自然力量的有效协助，使得弥漫于社会的神秘气息更加浓重。君主的这些需求，为灾异解说进入国家政治提供了机会。在如此的社会氛围中，西汉儒家吸收阴阳五行学说和上帝信仰等观念来改造传统儒学，使得儒学由边缘走向至尊地位。在其建构的上天、天道、圣王、贤人互为一体的神圣政治秩序中，儒家自我塑造为“天道”传授者的形象，通过灾异解说以传达上天警示，谋求化解社会危机，并形成专门从事研究灾异学的群体——灾异学家及灾异学派。这个学术群体在灾异与人事间寻求标准化的对应模式，以期找到社会失序的确切起因。 《汉书·五行志》中近四百个案例，为我们呈现了灾异学家如何将灾异与人事进行标准化对应的样本。面对庞大而复杂的内容，笔者采用了结构分析法来分析其中蕴含着结构和机理：一，文本中的每一条灾异记录可拆解为两个部分，前一部分为灾异，后一部分为人事；二，文本中记录了约四百条灾异现象，灾异学家将归置于四十六种灾异类型，这些类型又被置入五行结构；三，人事部分描述不同层面的社会失序，，叙述者将社会失序的起因指向君主的行为失范，然后将君主的失范行为划分为约五十种类型，同样置入五行结构；四，根据“五行”对应机制，灾异与人事得到对应。 文本还记录了灾异与人事的其它对应机制，其分属于不同的灾异学流派。笔者通过对文本中不同对应流派的分析比照，寻找其间的异同点，进一步剖析灾异与人事关联的根本原理。其实，不同流派都遵循同类相感的基本原理，在同类属性事物间进行互相推演。其主要差异在于属性的划分方式，一些灾异学家从“阴阳”属性上寻找灾异与人事间的同一关系，也就是说，同属阴（或阳）的灾异和人事之间因互相感应而关联。另一些灾异学家从“五行”属性上寻找灾异与人事间同一关系，即强调同属五行（木火土金水）中某一行的灾异和人事因互相感应而关联。灾异学家精心设计灾异与人事对应机制，使得国家层面上的社会危机得到预测和警戒，社会失序获得一定程度的控制。 在剖析文本中灾异解说机理的同时，笔者还关注儒家灾异学家的行为活动及其对社会管理产生的影响。因熟稔天文律历占卜等自然学问，又籍“六经”为经世原则参与社会管理，灾异学家被称为“经术士”。儒生和术士的双重身份使他们企图打通自然和社会两个世界，寻求两者间互相模拟的可能。灾异学家及其学说所起的积极作用在于，以阴阳五行统摄混乱的信仰世界，以天道的力量来固化等级伦理，在某种程度稳定了社会秩序。而随着灾异学说的发展，其消极作用不断显现，原先作为社会行为规范约束力量的功能逐渐丧失，转而沦为利益集团斗争的工具。时至西汉末期，直接利用灾异解说参与政治斗争的行为，达到泛滥的地步，不仅造成社会的另一种失序，且使灾异学说失去信服力。
[Abstract]:Han Shu Wuxing Zhi, written by Ban Gu in the Han Dynasty, is one of the official histories of China - "Han Shu". It compiles the important records of disasters and abnormalities from the recluse of the Spring and Autumn Period to Wang Mang in the Western Han Dynasty, and extracts the explanations of these abnormalities from the disaster aliens in the Western Han Dynasty. In recent years, in addition to exploring the value of historical materials in the text, some scholars have tried to re-understand the existence of the text from the perspectives of political relations and moral education. However, most of these few studies are confined to the traditional framework of imperial politics and moral ethics, and fail to give the text a more comprehensive understanding and review.
Based on relevant anthropological theories and perspectives, the author holds that the Five Elements of the Han Dynasty is a text of the disaster aliens of the Confucianism in the Western Han Dynasty, in order to avoid social crisis and control social order, which uses the Yin-Yang Five Elements View to correspond and correlate disaster with human affairs and standardize it. Besides analyzing the content and structure of the text, it is necessary to understand the social, political, cultural and belief background on which it relies, and to clarify the motivation of group behavior and individual interests.
In the time and space of the Western Han Dynasty, although the regime had gone from decentralization to reunification, and the economy had gone from depression to recovery, the society was in a state of crisis and instability because of the numerous customs and beliefs caused by the diversity of ethnic groups, and the sharp political and interest struggles. These demands of the monarch provide an opportunity for explaining disasters and disagreements to enter the state politics. In such a social atmosphere, the Confucians of the Western Han Dynasty absorbed the concepts of Yin-Yang and Five Elements and God's belief to transform the traditional Confucianism and make it more mysterious. Confucianism has moved from the edge to the Supreme position. In the holy political order in which heaven, heaven, saints and sages are integrated, Confucianism shapes itself as the image of "heaven's way" imparter, conveys heaven's warning through the interpretation of disasters and dissimilarities, seeks to resolve social crises, and forms a group specializing in the study of disasters and dissimilarities - disaster aliens and dissimilarities Disaster Alienation School. This academic group seeks a standardized corresponding model between disaster and personnel in order to find the exact cause of social disorder.
Nearly 400 cases in the book of five elements show us how disaster aliens standardize the corresponding samples of disaster aliens and personnel. The second part is about 400 catastrophic phenomena recorded in the text, and the catastrophic aliens will be placed in 46 types of catastrophic phenomena, which are put into the five-element structure; the third part is about social disorders at different levels, and the narrator points the cause of social disorders to the behavioral anomie of the monarch, and then the monarch. The anomie of the Lord can be divided into about fifty types, which are also placed in the five-element structure. Fourthly, according to the corresponding mechanism of the five elements, disaster and personnel are corresponded.
The text also records other corresponding mechanisms of disaster and personnel, which belong to different schools of disaster and different schools of thought. Through the analysis and comparison of different corresponding schools in the text, the author seeks the similarities and differences between them, and further analyzes the basic principles of disaster and personnel correlation. The main difference lies in the way the attributes are divided. Some disaster aliens look for the same relationship between disaster and personnel from the attributes of Yin and Yang, that is to say, disaster and personnel belonging to both Yin and Yang are related by mutual induction. The same relationship, that is, stressing the disaster and personnel of a certain line of the Five Elements (Fire, Earth, Golden Water) are related by mutual induction.
While analyzing the explanatory mechanism of disaster alienation in the text, the author also pays attention to the behavioral activities of Confucian disaster aliens and their influence on social management. Disaster aliens and their theories play a positive role in stabilizing social order to a certain extent by controlling the chaotic world of belief with Yin-Yang and five elements and solidifying hierarchical ethics with the power of heaven. In the end of the Western Han Dynasty, the behavior of participating in political struggle was directly interpreted by disasters, which not only caused another social disorder, but also made the theory of disasters unconvincing.
【学位授予单位】：上海大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：B992.1
本文编号：2195876
[Abstract]:Han Shu Wuxing Zhi, written by Ban Gu in the Han Dynasty, is one of the official histories of China - "Han Shu". It compiles the important records of disasters and abnormalities from the recluse of the Spring and Autumn Period to Wang Mang in the Western Han Dynasty, and extracts the explanations of these abnormalities from the disaster aliens in the Western Han Dynasty. In recent years, in addition to exploring the value of historical materials in the text, some scholars have tried to re-understand the existence of the text from the perspectives of political relations and moral education. However, most of these few studies are confined to the traditional framework of imperial politics and moral ethics, and fail to give the text a more comprehensive understanding and review.
Based on relevant anthropological theories and perspectives, the author holds that the Five Elements of the Han Dynasty is a text of the disaster aliens of the Confucianism in the Western Han Dynasty, in order to avoid social crisis and control social order, which uses the Yin-Yang Five Elements View to correspond and correlate disaster with human affairs and standardize it. Besides analyzing the content and structure of the text, it is necessary to understand the social, political, cultural and belief background on which it relies, and to clarify the motivation of group behavior and individual interests.
In the time and space of the Western Han Dynasty, although the regime had gone from decentralization to reunification, and the economy had gone from depression to recovery, the society was in a state of crisis and instability because of the numerous customs and beliefs caused by the diversity of ethnic groups, and the sharp political and interest struggles. These demands of the monarch provide an opportunity for explaining disasters and disagreements to enter the state politics. In such a social atmosphere, the Confucians of the Western Han Dynasty absorbed the concepts of Yin-Yang and Five Elements and God's belief to transform the traditional Confucianism and make it more mysterious. Confucianism has moved from the edge to the Supreme position. In the holy political order in which heaven, heaven, saints and sages are integrated, Confucianism shapes itself as the image of "heaven's way" imparter, conveys heaven's warning through the interpretation of disasters and dissimilarities, seeks to resolve social crises, and forms a group specializing in the study of disasters and dissimilarities - disaster aliens and dissimilarities Disaster Alienation School. This academic group seeks a standardized corresponding model between disaster and personnel in order to find the exact cause of social disorder.
Nearly 400 cases in the book of five elements show us how disaster aliens standardize the corresponding samples of disaster aliens and personnel. The second part is about 400 catastrophic phenomena recorded in the text, and the catastrophic aliens will be placed in 46 types of catastrophic phenomena, which are put into the five-element structure; the third part is about social disorders at different levels, and the narrator points the cause of social disorders to the behavioral anomie of the monarch, and then the monarch. The anomie of the Lord can be divided into about fifty types, which are also placed in the five-element structure. Fourthly, according to the corresponding mechanism of the five elements, disaster and personnel are corresponded.
The text also records other corresponding mechanisms of disaster and personnel, which belong to different schools of disaster and different schools of thought. Through the analysis and comparison of different corresponding schools in the text, the author seeks the similarities and differences between them, and further analyzes the basic principles of disaster and personnel correlation. The main difference lies in the way the attributes are divided. Some disaster aliens look for the same relationship between disaster and personnel from the attributes of Yin and Yang, that is to say, disaster and personnel belonging to both Yin and Yang are related by mutual induction. The same relationship, that is, stressing the disaster and personnel of a certain line of the Five Elements (Fire, Earth, Golden Water) are related by mutual induction.
While analyzing the explanatory mechanism of disaster alienation in the text, the author also pays attention to the behavioral activities of Confucian disaster aliens and their influence on social management. Disaster aliens and their theories play a positive role in stabilizing social order to a certain extent by controlling the chaotic world of belief with Yin-Yang and five elements and solidifying hierarchical ethics with the power of heaven. In the end of the Western Han Dynasty, the behavior of participating in political struggle was directly interpreted by disasters, which not only caused another social disorder, but also made the theory of disasters unconvincing.
【学位授予单位】：上海大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：B992.1
【参考文献】
相关期刊论文 前1条
1 吴青;灾异与汉代社会[J];西北大学学报(哲学社会科学版);1995年03期
本文编号：2195876
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