本文選題：五涼 + 河西　； 參考：《南京師范大學(xué)》2017年碩士論文

【摘要】：五涼時期眾多的文化門類,如文學(xué)、儒學(xué)、佛教、音樂等方面,皆取得一定成就,又得到良好保存與傳承,直至北朝、隋唐時亦綿延不絕,為中古文化史注入活力。漢晉時期的文化積淀,特殊的歷史機(jī)遇,交通線上的樞紐位置,以及多民族雜居的社會生活等諸因素影響,致使五涼文化呈現(xiàn)多元特質(zhì)。本文在前輩學(xué)者豐碩成果的基礎(chǔ)之上,對五涼文化進(jìn)行再探討。第一章集中論述五涼文學(xué)的相關(guān)問題。首先,統(tǒng)計(jì)了五涼文人數(shù)量,并著重探討北涼文學(xué),接著分析“言志”、實(shí)用的文學(xué)功能在五涼前后期不斷深化的狀況;其次,對極具特色的五涼諸文體進(jìn)行探討,尤其是應(yīng)用文諸體,如:五涼國主偏好靈活又不失權(quán)威的“書”、“令”兩種文體,與當(dāng)時的正統(tǒng)觀念和政治局勢密切相關(guān);最后是對前人研究之研究,考論前輩學(xué)者對五涼文學(xué)的傳統(tǒng)評價,重新衡量其特殊價值。第二章梳理儒、釋、玄在五涼前后期的不同發(fā)展情形。張?zhí)戾a和沮渠蒙遜,對三種思想的發(fā)展皆有影響,各有側(cè)重。五涼玄學(xué),與儒士關(guān)系極為密切,依附儒學(xué)而發(fā)展,在前涼最為發(fā)達(dá),之后依舊存在,并逐漸衰微。佛教石窟于前涼首次出現(xiàn),很可能源于自身的發(fā)展規(guī)律,與儒士石窟與道教石窟的關(guān)系不大。第三章探析河西音樂文化。一是龜茲樂、天竺樂等西域音樂的傳入,對河西音樂文化,乃至中古音樂史具有深遠(yuǎn)影響;二是在中西音樂文化的交流背景下,形成獨(dú)具特色的西涼樂,其與龜茲樂有一定淵源關(guān)系;三是清商古樂輾轉(zhuǎn)保存河西,影響了西涼樂的產(chǎn)生,其自身并未受到西域樂的滲入。第四章著眼移民因素對河西文化的影響。五涼文化的發(fā)達(dá),部分得益于中原士人以及河西籍士人的西遷。而遷出人口以士族大姓為主,對五涼文化的長遠(yuǎn)發(fā)展頗有裨益。自五涼始,大批西域人遷居河西,包括西域僧侶和商賈,尤以粟特人居多,他們對佛教、襖教、音樂等方面的交流與傳播作出極大貢獻(xiàn)。第五章將佛教譯典納入五涼文化的研究范疇。通過對“薩薄”故事的研究,表明《賢愚經(jīng)》在流傳過程中,確實(shí)曾對原有經(jīng)典進(jìn)行部分改造,以適應(yīng)西域的地方民族文化。然后圍繞《佛所行贊》,論證譯者并非為《大正藏》所記載的曇無讖,而為另一涼州僧人——寶云,其名稱也從未發(fā)生更換�？傊�,五涼文化的真正意義在于:地域文化特質(zhì)及綿延不斷的傳承性。
[Abstract]:Many cultural categories in the period of Wuliang, such as literature, Confucianism, Buddhism, music and so on, made some achievements, and were well preserved and passed on, until the Northern Dynasty, the Sui and Tang dynasties also continued, infusing vitality into the history of the Middle Ancient Culture. The cultural accumulation in the Han and Jin dynasties, the special historical opportunity, the pivotal position on the traffic line, and the social life of the multi-nationalities, etc., caused the culture of Wuliang to take on multiple characteristics. Based on the fruitful achievements of the predecessors, this paper discusses the culture of Wuliang. The first chapter focuses on the related issues of Wuliang literature. First of all, the author counts the number of scholars in Wuliang, and probes into the literature of Beiliang, and then analyzes the situation that the practical literary function deepens before and after Wuliang. Secondly, it probes into the various styles of Wuliang with special features. In particular, the applied writings, such as "book", which has a flexible preference and no loss of authority, are closely related to the orthodoxy and political situation at that time. Finally, it is a study of previous studies. On the traditional evaluation of Wuliang literature by the predecessors, the special value of the literature is reassessed. The second chapter combs the different development situations of Confucianism, Buddhism and metaphysics before and after Wuliang. Zhang Tianxi and Juqu Mengxun have an influence on the development of the three ideas, with their respective emphases. Wuliang metaphysics, closely related to Confucianism, developed on Confucianism, developed most in the former, and still existed after, and gradually declined. Buddhist grottoes appeared for the first time in Qianliang, probably from their own development law, and had little relation with Confucianism grottoes and Taoist grottoes. The third chapter analyzes the music culture of Hexi. First, the introduction of music in the Western regions such as Qiuci, Tianzhu and so on, which has a profound impact on the music culture of Hexi and even on the history of music in the Middle Ages; second, under the background of the exchange of Chinese and Western music cultures, the formation of unique Xiliang music, It has a certain relationship with Qiuzi music; third, the ancient music of Qing Dynasty was preserved in Hexi, which affected the production of Xiliang music, and it itself was not infiltrated by Western music. Chapter four focuses on the influence of immigration factors on Hexi culture. The development of Wuliang culture partly benefited from the migration of the Central Plains and Hexi scholars to the west. The emigration of the population mainly by the family name, the long-term development of Wuliang culture is quite beneficial. Since the beginning of the five Lights, a large number of people from the Western region moved to Hexi, including monks and merchants in the Western region, most of whom were Uesurites, who had made great contributions to the communication and dissemination of Buddhism, Coat religion, music, and so on. Chapter five brings Buddhist translation into the study of Wuliang culture. Through the study of the story of "Sabo", it is shown that in the course of spreading, the original classics have indeed been partly modified to adapt to the local national culture of the Western region. Then the translator is not the ephemeral prophecy recorded in Dazheng Tibet, but another Liangzhou monk, Baoyun, whose name has never been changed. In a word, the real meaning of Wuliang culture lies in: regional cultural characteristics and continuous inheritance.
【學(xué)位授予單位】：南京師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：I206.2

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本文編號：2084102