本文關(guān)鍵詞： 華化 土俗 文化轉(zhuǎn)型　出處：《暨南學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版)》2012年11期 　論文類型：期刊論文

【摘要】：在高麗末期,同時(shí)存在復(fù)興"土俗"與"華化"兩種文化傾向,主要由新進(jìn)士大夫階層構(gòu)成的"華化"派取得了最終的勝利,建立了朝鮮王朝,將"事大尊明"作為了王朝的基本國(guó)策,確立了全盤"華化"的方略。太宗時(shí)期,對(duì)"華化"政策的推動(dòng)加速。然而,由于"華制"和半島"土俗"之間的張力,及由此引發(fā)的民眾抵制,快速推進(jìn)"華化"的政策遭到了挫折,最后決定向土俗做出相當(dāng)程度的妥協(xié),以漸變代替速變。"華化"與"土俗"兩種文化傾向各有其理論支持。中宗時(shí)期,又出現(xiàn)了一些側(cè)重點(diǎn)各不相同的折中理論,這些理論看似并不排斥土俗,實(shí)際上主張的卻是一種更高層次上的華化。
[Abstract]:At the end of Korea, there were two cultural tendencies of reviving "local custom" and "Chinese culture" at the same time. The "Hua Hua" school, mainly composed of the new literati and officials, won the final victory and established the Korean dynasty. Regard "Shi Da Zun Ming" as the basic national policy of the dynasty, and establish the general plan of overall "Chinese transformation". During the period of Taizong, the promotion of the "Hua Hua" policy accelerated. However, due to the tension between "Chinese system" and "local custom" on the peninsula, And the resulting popular resistance, the policy of rapidly advancing "China" was frustrated, and finally it was decided to make a considerable degree of compromise to the local customs. The two cultural tendencies of "Hua Hua" and "local custom" had their own theoretical support. In the middle period, there appeared some eclectic theories with different emphases, which did not seem to repel the local vulgarity. In fact, what is advocated is a higher level of China.
【作者單位】： 南京大學(xué)法學(xué)院;
【基金】：國(guó)家社會(huì)科學(xué)基金重大項(xiàng)目《法律文明史》(批準(zhǔn)號(hào):11&ZD081) 南京大學(xué)“985”三期項(xiàng)目《社會(huì)轉(zhuǎn)型與法制發(fā)展》
【分類號(hào)】：K312

【共引文獻(xiàn)】

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本文編號(hào)：1549383