【摘要】：孔廟作為一種禮制性建筑物,既是祭祀孔子及先賢先儒的專用場(chǎng)地,也是儒學(xué)傳播的重要載體,它的發(fā)展景狀在一定意義上代表了孔子在不同時(shí)期所獲禮遇的程度�？讖R從闕里一隅擴(kuò)展到全國各地,從血緣性祖廟演變至非血緣性學(xué)廟,其間所經(jīng)歷的過程與波折無不與孔子的影響及祀孔規(guī)格相牽連�？讖R與周公廟、齊太公廟及道觀寺廟在建制上的差別,反映了儒學(xué)內(nèi)部的一些分歧及儒、釋、道三教在國家層面、民間層面所受歡迎程度的不同。 孔廟中的享祭者與獻(xiàn)祭者構(gòu)成一對(duì)相互對(duì)應(yīng)的關(guān)系。享祭者是被禮拜的對(duì)象,有著神圣的權(quán)威,可是他們也不時(shí)遭受著來自獻(xiàn)祭者的干預(yù)。在孔廟祭祀史上,孔子的謚號(hào)數(shù)歷變動(dòng),享祭載體在木主與神像間多有反復(fù)和舍取,享祭位向、冕服制度也多有更定。享祭形式的變化與歷朝對(duì)孔子享祭身份的不同定位有關(guān)。享祭者除了孔子外,還有一個(gè)龐大的從祀群體。這一群體等級(jí)森嚴(yán),包括配、哲、先賢、先儒四個(gè)等級(jí)。等級(jí)間的流動(dòng)非常嚴(yán)格,決定權(quán)牢牢地把握在朝廷手中。從祀成員的入祀標(biāo)準(zhǔn)、等級(jí)歸屬、設(shè)位面向、位序先后并不是固定不變的,而是依隨時(shí)代觀念的變化而屢有更遷。設(shè)立啟圣祠的緣起本是為了解決從祀體系中所出現(xiàn)的傳道序列與人倫序列互為沖突的問題而來,但自設(shè)立之日起,它就演變成了一個(gè)以崇禮孔子父祖為目的的獨(dú)立的追祀模式。 獻(xiàn)祭者既包括與享祭者存在血緣關(guān)系的圣賢儒后裔成員,也包括與之沒有血緣關(guān)系的政教系統(tǒng)成員。賢儒后裔以衍圣公為首領(lǐng),他們?cè)诟鞒艿降亩Y遇大都因于其祖之故。衍圣公府基本上就是一座為祭祀孔子而存在的府第�？赘磕甓家e辦大大小小五十多次祭祀,府中職屬大都為祭祀而設(shè)。政教系統(tǒng)成員以皇帝為首,涵蓋了自中央到地方的各級(jí)官員及儒林中人。參祭者包括獻(xiàn)官、執(zhí)事者、樂舞生、監(jiān)祭者、陪祭者等,他們各有執(zhí)掌,各有分工。 祭品與祭器是準(zhǔn)備工作的大項(xiàng),也是神人交通最主要的媒介。祭品的數(shù)量、種類與制作方法有嚴(yán)格的規(guī)定,祭器擺放也不是隨意的。祭孔樂舞專用于祀孔活動(dòng),有著獨(dú)特的內(nèi)容與形式,以宣揚(yáng)孔子的儒學(xué)思想及禮樂教化為主。樂器與舞佾數(shù)量的變化標(biāo)識(shí)了祀孔規(guī)格的變遷。 祭孔禮儀雖然繁瑣而沉悶,可是每一道禮序都是精心設(shè)計(jì)出來的,包涵了深刻的意蘊(yùn)。祭祀取時(shí)、齋戒要求、禮位設(shè)置、行禮程序、儀注取則、人員配合、禮樂互動(dòng)等等,這都是祭孔禮儀所會(huì)涉及到的內(nèi)容。祭祀程序基本上代代沿襲,未有大變,有所變更的只是儀注細(xì)節(jié)上的隨時(shí)損益。釋奠禮儀在發(fā)展演變的過程中,也汲取了道教、佛教的一些儀式要素,體現(xiàn)了三教會(huì)通的一面。民國以來的祭孔形式發(fā)生了很大改變,改跪拜為鞠躬,改三獻(xiàn)為敬獻(xiàn)花籃�，F(xiàn)今每年在曲阜舉行的孔子誕辰祭基本沿用此一形式。 在現(xiàn)代化的社會(huì)背景下,我們到底應(yīng)該如何來祭祀孔子,是全面恢復(fù)古禮以挖掘古代禮儀實(shí)現(xiàn)這種文化遺產(chǎn)價(jià)值和審美價(jià)值,還是因時(shí)制宜以重建一套符合現(xiàn)代表達(dá)方式契合現(xiàn)代生活節(jié)奏的禮儀程序?這都有待實(shí)踐進(jìn)一步探索。
[Abstract]:Confucius Temple, as a ritual building, is not only a special venue for sacrificing Confucius and his predecessors, but also an important carrier for the spread of Confucianism. The development of Confucius Temple in a certain sense represents the degree of Confucius'courtesy in different periods. Confucianism and Zhou Gong Temple, Qi Tai Gong Temple and Taoist temple are different in construction, which reflects some differences within Confucianism and the popularity of Confucianism, Buddhism and Taoism at the national and folk levels.
In the history of Confucian temple sacrifices, the number of Confucius's chants changed, and the carriers of enjoyment of sacrifices between wooden masters and gods were repeated and sacrificed, enjoying sacrificial positions and crown clothing. In addition to Confucius, there was also a large group of followers of sacrifices. This group had a strict hierarchy, including matching, philosophers, sages and Confucians. The criteria of membership, hierarchical ascription, location orientation, and rank order are not fixed and unchanged, but have changed with the changes of the times. The origin of the establishment of the temple was to solve the conflict between the preaching sequence and the human relations sequence, which appeared in the sacrificial system, but since its establishment, it has evolved into one. It is an independent mode of sacrificial offering with the aim of Confucius's father in Chongli.
The sacrificials include not only the descendants of the sages and scholars who are related to the sacrificials, but also the members of the political and religious system who are not related to them. The members of the political and religious system, headed by the emperor, covered all levels of officials and Confucians from the central to the local. The participants included sacrificials, deacons, music and dance students, supervisors, and accompaniers. They each had their own hands and division of labor.
Sacrifices and sacrificial utensils are the major preparatory work as well as the main medium of communication between gods and men. There are strict regulations on the number, types and methods of making sacrificial utensils, and the placement of sacrificial utensils is not arbitrary. The change of quantity marked the change of the specifications of sacrificial orders.
Although the ritual of sacrificing Confucius is tedious and tedious, each ritual sequence is carefully designed and contains profound implications. The ritual selection, fasting requirements, ritual position settings, ritual procedures, ritual annotation rules, personnel cooperation, ritual and music interaction and so on are all related to the ritual of sacrificing Confucius. In the course of its development and evolution, the ritual also absorbed some ritual elements of Taoism and Buddhism, reflecting the connection of the three churches. The Birthday Ceremony basically uses this form.
Under the background of modern society, how should we offer sacrifices to Confucius, restore ancient rites in an all-round way in order to excavate ancient rites to realize the value of cultural heritage and aesthetic value, or reconstruct a set of ritual procedures in line with modern expression and the rhythm of modern life according to the time?
【學(xué)位授予單位】：湖南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2011
【分類號(hào)】：B933;K878.6

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前3條

1 喬峰;唐宋時(shí)期孔廟從祀制度研究[D];山西師范大學(xué);2014年

2 歐陽書婷;清代湖南地方志中的祭孔音樂史料研究[D];湖南師范大學(xué);2014年

3 楊家剛;先秦神主制度研究[D];西北大學(xué);2014年

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本文編號(hào)：2215998