晚明到民國山西臨汾堯廟兩次重大變化研究
發(fā)布時間：2018-08-04 20:01
【摘要】： 廟宇是供奉神佛或歷史名人的處所,以體現(xiàn)后人對神的信奉或?qū)γ说木囱鰬涯钪椤Ｍ瑫r,廟宇的空間格局和配祀神明的設(shè)置亦能夠反映出當(dāng)時的社會狀況、人們的精神和物質(zhì)生活,是精神和文化內(nèi)涵的載體。因此研究廟宇變化對于全面了解過去某一時期地方社會有著相當(dāng)重要的作用。 本文以山西平陽堯廟作為研究對象,重點考察了從晚明到民國年間堯廟空間格局的變化和配祀神明的變化,以及由此而來的文化象征意義的改變。全文將堯廟空間建筑格局的變化同文化象征意義的改變結(jié)合起來,在歷時性的基礎(chǔ)上進行共時性的研究,彌補了過去對堯廟研究時將二者割裂所帶來的不足,而這也正是本文的創(chuàng)新之處。 文章首先介紹了山西平陽的歷史淵源和地理環(huán)境狀況,說明平陽自古以來可謂是華夏文明之源。其中重點介紹了元朝時的山西平陽,以及平陽堯廟的儒道雜糅現(xiàn)象,指出此時堯廟的空間格局和神明配置象征著元朝在中原地區(qū)尋求政權(quán)合法性的策略。緊接著文章考察了從晚明到清初堯廟建筑格局發(fā)生的變化,尤其是神明配置由儒道雜糅轉(zhuǎn)為儒教獨尊。著重探討在晚明時期隨著地方社會經(jīng)濟的發(fā)展和民間風(fēng)尚的變化,堯廟成為儒家士大夫因堯廟引導(dǎo)地方社會風(fēng)尚,規(guī)范國家祀典,重塑儒教正統(tǒng)地位的場所,同時,地方社會通過堯廟神明配置的整飭,禮儀制度的規(guī)范,達到影響國家上層的目的,以凸顯平陽堯廟的正祀廟宇性質(zhì)和儒教正統(tǒng)地位。到了清初堯廟成為了國祭堯帝的國家正祀廟宇,這是晚明以來平陽地方社會一直不斷努力的結(jié)果。步入近代,雖然堯廟曾經(jīng)歷了政權(quán)鼎革、外來的和地方的各種力量的交替,但是堯廟的儒教特征和堯廟的儒教獨尊的意義,正祀性質(zhì)卻在變化中得到鞏固。 總之,本文通過對晚明到民國時期山西平陽臨汾堯廟空間格局和神明配置變化的長時段研究,梳理了堯廟的歷史沿革,探討了國家正祀廟宇如何在歷史的變化中,一步步地從古代進入近代,如何在變化中適應(yīng)國家與地方社會變化,以及國家與地方社會如何利用存在于地方的國家正祀廟宇進行互動的。
[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.
【學(xué)位授予單位】：山西大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2009
【分類號】：K29
本文編號：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.
【學(xué)位授予單位】：山西大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2009
【分類號】：K29
【引證文獻】
相關(guān)碩士學(xué)位論文 前1條
1 李宛蔭;明清臨汾帝堯崇祀與地方社會研究[D];蘇州大學(xué);2011年
，本文編號：2164986
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