本文選題：甘泉賦　切入點：文化承載　出處：《貴州社會科學》2017年07期 　論文類型：期刊論文

【摘要】：在揚雄、班固、張衡等人的賦作中,甘泉宮作為西漢政治的一道重要景觀,彰顯的是西漢政治的缺失。甘泉宮某些建筑物的修造確實與武帝的仙意私欲有關,但甘泉更重要的意義在于軍事、宗教方面,這早在秦代已然。武帝為一統(tǒng)的漢政權締造了至上神太一,甘泉宮于軍事、宗教的重要地位決定它奉祀的神靈是太一。甘泉泰ud自武帝以后至西漢后期,成為皇權神圣的見證。西漢后期掀起一場甘泉泰ud之祭與南郊祭天的制度之爭,持后論者以為甘泉之祭不合古禮。揚雄《甘泉賦》的寫作正是這場制度之爭的產(chǎn)物。揚雄以賦的形式表達個人立場,主張罷甘泉泰ud之祭。這也影響到東漢班固、張衡對于甘泉宮的賦寫。
[Abstract]:In the Fu works of Yang Xiong, Ban Gu, Zhang Heng and others, Gan Quan Palace, as an important landscape of the Western Han Dynasty politics, highlights the lack of politics in the Western Han Dynasty. The construction of some buildings in the Gan Quan Palace is really related to the immortals' selfish desires of the Emperor Wu. But the more important significance of Ganquan lies in the military and religious aspects. This was already done in the Qin Dynasty. Emperor Wu created the supreme god Taiyi for the unified Han regime, and the Gan Quan Palace was in the military. The important status of religion decided that the deity it worshipped was too 1.Gan Quan Taiud became a witness of imperial power from the later period of Emperor Wu to the late Western Han Dynasty. In the latter part of the Western Han Dynasty, there was a system dispute between the sacrifice of Gan Quan Tai ud and the sacrifice of heaven in the southern suburbs. The posthumous thought that the sacrifice of Gan Quan was not in keeping with the ancient rites. The writing of Yangxiong's "Gan Quan Fu" was just the product of this institutional dispute. Yangxiong expressed his personal position in the form of Fu and advocated that the sacrifice of Gan Quan Taiud should be abolished. This also affected Bangu in the Eastern Han Dynasty. Zhang Heng's Fu on the Gan Quan Palace.
【作者單位】： 吉林大學;
【基金】：教育部人文社會科學研究青年基金項目“漢代文學與都邑文化”(11YJC751030) 吉林大學前沿與交叉學科項目“漢代城市與漢賦”(2012QY003)
【分類號】：I207.22

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相關期刊論文 前4條

1 田天;;西漢太一祭祀研究[J];史學月刊;2014年04期

2 侯文學;;玉女形象的生成過程考察[J];學術研究;2010年02期

3 姚生民;秦直道與甘泉宮[J];文博;1997年05期

4 陳直;;漢，

本文編號：1616979