《左傳》人物稱謂研究
發(fā)布時(shí)間：2019-05-08 23:12
【摘要】：稱謂是人和人之間由于親屬或其他方面的社會(huì)關(guān)系而被賦予的稱呼和名稱,它標(biāo)志著人在社會(huì)中的特定身份和地位,既是一種語(yǔ)言現(xiàn)象,也是一種社會(huì)、文化現(xiàn)象�！蹲髠鳌纷鳛槲覈�(guó)第一部大量記載人物稱謂的古代典籍,不僅全面載錄了春秋時(shí)期乃至三代重要?dú)v史人物的多種稱謂,而且還提供了先秦社會(huì)生活、典章制度與禮儀規(guī)范等重要的文獻(xiàn)資料。《左傳》中人物稱謂的表達(dá)豐富多樣,除了顯示血緣關(guān)系的親屬稱謂之外,還有標(biāo)志社會(huì)地位、職官身份等內(nèi)容的社會(huì)稱謂。面對(duì)不同的交際對(duì)象,稱謂的使用不一樣。即便是相同的稱謂,在不同的場(chǎng)合使用,所代表的涵義也有所差別。因此,將《左傳》人物稱謂放在具體的語(yǔ)言交際場(chǎng)合進(jìn)行系統(tǒng)地研究,有助于讀者明了其中的人物關(guān)系,更有助于揭示其所體現(xiàn)的交際原則和社會(huì)文化。本論文以《左傳》中出現(xiàn)的人物稱謂為研究對(duì)象,分為三個(gè)章節(jié)進(jìn)行討論。前兩章是對(duì)《左傳》人物稱謂進(jìn)行分類研究。按照稱謂的適用和功能,本文把《左傳》人物稱謂劃分為親屬稱謂和社會(huì)稱謂兩大類。親屬稱謂是伴隨著人類社會(huì)的產(chǎn)生而產(chǎn)生的,包括血親和姻親,反映的是宗族內(nèi)部的親屬關(guān)系和家庭形態(tài)。社會(huì)稱謂則是在親屬之外與其他人的社會(huì)交往中產(chǎn)生的,人們根據(jù)對(duì)方的社會(huì)地位、身份尊卑以及與自身關(guān)系的親疏來(lái)選擇使用“自卑而尊人”的敬稱、謙稱等禮貌用語(yǔ),或者采用感情色彩較少的稱名等習(xí)慣稱謂。本文盡量深入挖掘每一個(gè)稱謂語(yǔ)的造字理?yè)?jù)和構(gòu)詞方式,結(jié)合《左傳》中的實(shí)際用例,對(duì)其用法進(jìn)行詳細(xì)地探討與分析,從而揭示他們之間復(fù)雜的社會(huì)關(guān)系。第三章討論的是《左傳》人物稱謂與社會(huì)制度的關(guān)系。周代是禮俗的大成時(shí)期,周人制定了一系列禮樂(lè)制度,把國(guó)家納入禮治的軌道。在婚姻制度方面,表現(xiàn)為婚姻形態(tài)的牢固性和婚姻制度的規(guī)范化。在族群之間的交往與斗爭(zhēng)中,周人積累了豐富的經(jīng)驗(yàn),認(rèn)識(shí)到“男女同姓,其生不蕃”,制定了“同姓不婚”的原則。同時(shí)為了增加婚配資源,加強(qiáng)周民族與其他異姓民族的團(tuán)結(jié),開(kāi)始盛行媵婚和姑舅表婚。另一方面,周代去原始社會(huì)不遠(yuǎn),還殘存了一些母系氏族社會(huì)群婚的遺跡,如收繼婚、搶婚等原始婚姻形式。在姓氏制度方面,則形成了特有的“賜姓命氏”制度。周天子通過(guò)賜姓來(lái)確立宗法組織,分封諸侯,同時(shí)對(duì)血緣關(guān)系作出標(biāo)識(shí)。宗周政權(quán)確立后,諸侯國(guó)君為了便于統(tǒng)治國(guó)家,繼而采用“命氏”的辦法對(duì)同宗子弟或卿大夫進(jìn)行封賜,即所謂的“諸侯立家”。此外,周公還制定了謚法制度,使定謚這種特殊的人物評(píng)價(jià)方式成為公認(rèn)的社會(huì)道德準(zhǔn)則。謚法制度在春秋時(shí)期得以完善,對(duì)統(tǒng)治階級(jí)的行為進(jìn)行了有效的約束和規(guī)范,很好地維護(hù)了封建等級(jí)和社會(huì)禮制,顯示了稱謂的巨大社會(huì)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.
【學(xué)位授予單位】：曲阜師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：K225.04
本文編號(hào)：2472299
[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.
【學(xué)位授予單位】：曲阜師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：K225.04
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