從林爽文起義看早期天地會(huì)的自我意識(shí)
發(fā)布時(shí)間：2018-07-29 06:00
【摘要】：天地會(huì)是創(chuàng)立于乾隆時(shí)期的秘密會(huì)黨,最初只是福建、廣東地區(qū)眾多民間異姓兄弟結(jié)拜團(tuán)體之一。在乾隆、嘉慶年間,天地會(huì)尚處于發(fā)展的初期,這一時(shí)期主要處在積累和發(fā)展的階段。天地會(huì)的產(chǎn)生,是清中葉商品經(jīng)濟(jì)發(fā)展和底層社會(huì)矛盾共同作用的結(jié)果,是底層民眾結(jié)成的互助互濟(jì)團(tuán)體。天地會(huì)在其發(fā)展過(guò)程中,呈現(xiàn)了一定的規(guī)律性,且在早期天地會(huì)自我意識(shí)中得以體現(xiàn)。天地會(huì)的自我意識(shí)包含三個(gè)方面的內(nèi)容：自我認(rèn)識(shí)、自我體驗(yàn)、自我控制,本文圍繞這三個(gè)方面展開(kāi)研究,以林爽文起義這一天地會(huì)的自我體驗(yàn)為楔入點(diǎn),了解天地會(huì)自我意識(shí)的發(fā)展與變化。第一方面,天地會(huì)的自我認(rèn)識(shí)。首先需理清天地會(huì)的源流,天地會(huì)在何時(shí)期由何人創(chuàng)立直接影響天地會(huì)的性質(zhì),也間接影響它的自我意識(shí),通過(guò)對(duì)康熙說(shuō)與乾隆說(shuō)兩種說(shuō)法的比較,本文認(rèn)為天地會(huì)起源于乾隆時(shí)期的說(shuō)法更有說(shuō)服力,早期天地會(huì)是底層民眾結(jié)成的互助抗暴組織。因其思想來(lái)源于民間,所以天地會(huì)在自我認(rèn)識(shí)中要符合底層社會(huì)的民間文化和民間信仰,具體的表現(xiàn)為忠義觀念和宗教觀念。第二方面,林爽文起義與天地會(huì)的自我體驗(yàn)。林爽文起義是天地會(huì)建立初期最大規(guī)模的起義活動(dòng),起義軍將領(lǐng)多為天地會(huì)成員,所建立的順天政權(quán)出自天地會(huì)順天行道的口號(hào)。林爽文起義是在臺(tái)灣特定的社會(huì)背景下爆發(fā)的,而這一社會(huì)背景與天地會(huì)產(chǎn)生時(shí)期閩粵地區(qū)十分相似。起義過(guò)程可分為三個(gè)階段,起義軍曾控制臺(tái)灣大部分地區(qū)。林爽文起義的失敗,一方面由于清政府的鎮(zhèn)壓,另一方面,也因?yàn)槠湎萑氲脚_(tái)灣地區(qū)漳泉械斗的困境中。第三方面,天地會(huì)的自我控制。由于林爽文起義屬于天地會(huì)發(fā)動(dòng)的起義,其所建立的政權(quán)也能體現(xiàn)了天地會(huì)的自我控制。由于起義軍領(lǐng)導(dǎo)人物的文化層次不高,在政權(quán)的組建過(guò)程中,出現(xiàn)了官職混亂和自封官職的現(xiàn)象。天地會(huì)在傳會(huì)中自我控制的手段主要是會(huì)盟儀式和暗語(yǔ)手勢(shì),既保證入會(huì)成員不泄露會(huì)中機(jī)密,還保證成員相認(rèn)時(shí)不被他人看破。這是一項(xiàng)自我保護(hù)機(jī)制,而作用其中的正是天地會(huì)的自我認(rèn)識(shí),天地會(huì)忠義觀念在道義上約束入會(huì)成員,而宗教觀念則使天地會(huì)產(chǎn)生神秘感,對(duì)入會(huì)成員實(shí)行心理上的約束。林爽文起義后,天地會(huì)在傳會(huì)手段、宣傳方式上都產(chǎn)生了新的變化。其一是傳會(huì)更加正式,需要木戳、傳會(huì)花貼、會(huì)簿等傳會(huì)憑證,克服了以往成員私自隨意傳會(huì)的問(wèn)題,大量的文字材料也使天地會(huì)在各地的傳播具有統(tǒng)一性。其二是“反清復(fù)明”的政治目標(biāo)開(kāi)始確立,有效的將地區(qū)宗族矛盾轉(zhuǎn)化為滿漢矛盾。天地會(huì)的自我認(rèn)識(shí)影響其自我體驗(yàn)與自我控制,反過(guò)來(lái),其自我體驗(yàn)與自我控制也促使天地會(huì)自我認(rèn)識(shí)不斷的更新和發(fā)展,早期天地會(huì)通過(guò)林爽文起義積累了更多的經(jīng)驗(yàn),在林爽文起義之后逐步完善,不僅活動(dòng)更為隱蔽,其自我控制也變得更為完善。
[Abstract]:Heaven and Earth Association was founded in the Qianlong period of the secret party, initially only Fujian, Guangdong folk surnames of many brothers worship group. During the Qianlong and Jiaqing years, the heaven and earth society was still in the early stage of development, which was mainly in the stage of accumulation and development. The generation of heaven and earth association is the result of the development of commodity economy and social contradiction in the middle of Qing Dynasty, and it is a mutual aid and mutual economic organization formed by the bottom people. In the course of its development, the heaven and earth society presented certain regularity, and was reflected in the early self-consciousness of heaven and earth meeting. The self-consciousness of Heaven and Earth Club includes three aspects: self-cognition, self-experience, self-control. Understand the development and change of self-consciousness of heaven and earth. The first aspect is the self-knowledge of the World Club. First of all, it is necessary to clarify the origin of the Heaven and Earth Association. At what time, who created the Society will directly affect the nature of the Society and indirectly affect its self-consciousness. Through the comparison of the two theories of Kangxi and Qianlong, This paper argues that the heaven and earth association originated in Qianlong period is more persuasive, the early heaven and earth meeting is a mutual aid and anti-riot organization formed by the underclass people. Because its thought comes from the folk, so the heaven and earth society should accord with the folk culture and the folk belief in the bottom society in the self-cognition, the concrete manifestation is the loyalty idea and the religious idea. The second aspect, Lin Shuangwen uprising and the self-experience of heaven and earth association. Lin Shuangwen uprising is the largest uprising activity in the early stage of the establishment of the Heaven and Earth Association. The rebel generals are mostly members of the Heaven and Earth Association, and the Shuntian regime was established by the slogan of the Shuntian Association of Heaven and Earth. Lin Shuangwen's uprising broke out under the specific social background of Taiwan, which is very similar to that of Fukien and Guangdong during the period when Heaven and Earth were born. The uprising can be divided into three stages. The rebels once controlled much of Taiwan. The defeat of Lin Shuangwen's uprising was due to the suppression of Qing government and the dilemma of Zhangquan in Taiwan on the other hand. The third aspect is the self-control of the world society. Because the uprising of Lin Shuangwen belongs to the uprising launched by the Heaven and Earth Association, the regime established by it can also embody the self-control of the Society of Heaven and Earth. Because of the low cultural level of the leaders of the Rebellion, there was confusion and self-styling in the formation of political power. The main means of self-control in the congregation are the association ceremony and the sign of code words, which not only ensure that the members do not reveal the secrets of the meeting, but also ensure that the members do not see through the other when they recognize each other. This is a mechanism of self-protection, and it is the self-awareness of the World and Earth Association in which the concept of loyalty and righteousness restrains the members of the Association morally, while the religious concept makes the heaven and earth have a sense of mystery and impose psychological constraints on the members of the congregation. After the uprising of Lin Shuangwen, there were new changes in the means of communication and propaganda. The first is that the conference is more formal and requires a wooden stamp, flowers, books, etc., which overcomes the problem of the past members passing the meeting privately and freely. A large number of written materials also make the communication of heaven and earth in various places uniform. Second, the political goal of "anti-Qing and restoring Ming" began to be established, effectively transforming regional clan contradictions into Manchu and Han contradictions. The self-awareness of the World Association influences its self-experience and self-control. In turn, its self-experience and self-control also promote the constant renewal and development of the self-knowledge of the Society. In the early days, the Society accumulated more experience through Lin Shuang-wen 's uprising. After the Lin Shuangwen uprising, not only the activities became more concealed, but also its self-control became more perfect.
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2015
【分類(lèi)號(hào)】：K249
本文編號(hào)：2151756
[Abstract]:Heaven and Earth Association was founded in the Qianlong period of the secret party, initially only Fujian, Guangdong folk surnames of many brothers worship group. During the Qianlong and Jiaqing years, the heaven and earth society was still in the early stage of development, which was mainly in the stage of accumulation and development. The generation of heaven and earth association is the result of the development of commodity economy and social contradiction in the middle of Qing Dynasty, and it is a mutual aid and mutual economic organization formed by the bottom people. In the course of its development, the heaven and earth society presented certain regularity, and was reflected in the early self-consciousness of heaven and earth meeting. The self-consciousness of Heaven and Earth Club includes three aspects: self-cognition, self-experience, self-control. Understand the development and change of self-consciousness of heaven and earth. The first aspect is the self-knowledge of the World Club. First of all, it is necessary to clarify the origin of the Heaven and Earth Association. At what time, who created the Society will directly affect the nature of the Society and indirectly affect its self-consciousness. Through the comparison of the two theories of Kangxi and Qianlong, This paper argues that the heaven and earth association originated in Qianlong period is more persuasive, the early heaven and earth meeting is a mutual aid and anti-riot organization formed by the underclass people. Because its thought comes from the folk, so the heaven and earth society should accord with the folk culture and the folk belief in the bottom society in the self-cognition, the concrete manifestation is the loyalty idea and the religious idea. The second aspect, Lin Shuangwen uprising and the self-experience of heaven and earth association. Lin Shuangwen uprising is the largest uprising activity in the early stage of the establishment of the Heaven and Earth Association. The rebel generals are mostly members of the Heaven and Earth Association, and the Shuntian regime was established by the slogan of the Shuntian Association of Heaven and Earth. Lin Shuangwen's uprising broke out under the specific social background of Taiwan, which is very similar to that of Fukien and Guangdong during the period when Heaven and Earth were born. The uprising can be divided into three stages. The rebels once controlled much of Taiwan. The defeat of Lin Shuangwen's uprising was due to the suppression of Qing government and the dilemma of Zhangquan in Taiwan on the other hand. The third aspect is the self-control of the world society. Because the uprising of Lin Shuangwen belongs to the uprising launched by the Heaven and Earth Association, the regime established by it can also embody the self-control of the Society of Heaven and Earth. Because of the low cultural level of the leaders of the Rebellion, there was confusion and self-styling in the formation of political power. The main means of self-control in the congregation are the association ceremony and the sign of code words, which not only ensure that the members do not reveal the secrets of the meeting, but also ensure that the members do not see through the other when they recognize each other. This is a mechanism of self-protection, and it is the self-awareness of the World and Earth Association in which the concept of loyalty and righteousness restrains the members of the Association morally, while the religious concept makes the heaven and earth have a sense of mystery and impose psychological constraints on the members of the congregation. After the uprising of Lin Shuangwen, there were new changes in the means of communication and propaganda. The first is that the conference is more formal and requires a wooden stamp, flowers, books, etc., which overcomes the problem of the past members passing the meeting privately and freely. A large number of written materials also make the communication of heaven and earth in various places uniform. Second, the political goal of "anti-Qing and restoring Ming" began to be established, effectively transforming regional clan contradictions into Manchu and Han contradictions. The self-awareness of the World Association influences its self-experience and self-control. In turn, its self-experience and self-control also promote the constant renewal and development of the self-knowledge of the Society. In the early days, the Society accumulated more experience through Lin Shuang-wen 's uprising. After the Lin Shuangwen uprising, not only the activities became more concealed, but also its self-control became more perfect.
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2015
【分類(lèi)號(hào)】：K249
【參考文獻(xiàn)】
相關(guān)期刊論文 前9條
1 郭建忠;鄭麗端;;天地會(huì)起源的時(shí)代背景探析[J];重慶交通大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2010年05期
2 何正清;;天地會(huì)的歃血盟誓與結(jié)拜兄弟歷史淵源[J];貴州師范大學(xué)學(xué)報(bào)(社科版);1985年04期
3 劉平;“儒教”對(duì)民眾、對(duì)清代秘密社會(huì)的影響[J];江蘇教育學(xué)院學(xué)報(bào)(社會(huì)科學(xué)版);2000年01期
4 王良志;;林爽文起義[J];歷史教學(xué);1962年11期
5 秦寶琦;;清前期秘密社會(huì)簡(jiǎn)論[J];清史研究;1992年01期
6 宋軍;早期天地會(huì)結(jié)盟儀式及其象征意義[J];清史研究;1995年01期
7 劉平;民間文化、江湖義氣與會(huì)黨的關(guān)系[J];清史研究;2002年01期
8 張莉;論清前期會(huì)黨的性質(zhì)——兼論會(huì)黨的起源[J];清史研究;1993年04期
9 王竹樓;;林爽文起義布告及其領(lǐng)導(dǎo)的農(nóng)民戰(zhàn)爭(zhēng)[J];文獻(xiàn);1981年01期
，本文編號(hào)：2151756
本文鏈接：http://www.sikaile.net/shekelunwen/zhongguolishiwenhua/2151756.html
教材專(zhuān)著
