【摘要】：正公元8世紀(jì)佛教傳入西藏后,由于當(dāng)時(shí)政治的需要和藏人對佛教的崇拜,西藏文明的方向逐步轉(zhuǎn)向了印度文明,因此,主流歷史書寫中的中心與邊緣的位置開始悄悄地移動了。從此,印度文化和歷史被推到了西藏歷史、文化話語的中心,而西藏本地文化和歷史便被推到了邊緣地帶。在傳統(tǒng)佛教學(xué)者筆下,印度成了"世界中心"(Yul dbus),繼而,像"智慧"(shes rab)、"文明"(shes rig)、"高尚"(arya/aphags ba)等詞成了其代名詞,而西藏本地卻成了"落后的邊地"(mtha akhob),被描述為諸如"蒙昧之地"(mun bai Gling)、"愚昧"(blun rmongs)、"魔域"(srin boi yul)等,形成了一種二元對立關(guān)系�；蛟S,最極端的例子莫過于藏人先祖是獼猴與羅
[Abstract]:After Buddhism was introduced into Tibet in the 8th century AD, due to the political needs and Tibetan worship of Buddhism at that time, the direction of Tibetan civilization gradually turned to Indian civilization. Therefore, the center and edge of mainstream historical writing began to move quietly. Since then, Indian culture and history have been pushed to the center of Tibetan history and cultural discourse, while Tibetan local culture and history have been pushed to the edge. In the works of traditional Buddhist scholars, India has become the "center of the world" (Yul dbus), and then words such as "wisdom" (shes rab), "civilization" (shes rig), "(arya/aphags ba) have become pronouns, while Tibet has become a" backward frontier "(mtha akhob), is described as such as" ignorance land "(mun bai Gling)," ignorance "(blun rmongs)," magic domain "(srin boi yul) and so on. A kind of binary antagonism has been formed. Perhaps the most extreme example is that the ancestors of Tibetans were macaques and Luo.
【作者單位】： 中央民族大學(xué)藏學(xué)研究院;
【分類號】：C912.4
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本文編號：2512633