本文選題：伊勢神宮　切入點：二宮一光論　出處：《日本問題研究》2014年04期

【摘要】：江戶時代伊勢神宮中的內(nèi)外兩宮圍繞外宮的性質(zhì)和地位高低問題發(fā)生過激烈的論戰(zhàn)。外宮神職主張,外宮的祭神不僅是豐受大神,同時也是國常立尊和天御中主神,這樣就賦予了豐受大神以祖先神的性質(zhì)。外宮神職同時延續(xù)了中世的"二宮一光說",即認(rèn)為兩宮關(guān)系是陰與陽、水與火的二元關(guān)系,天照是二宮之通稱。外宮據(jù)此謀求提高自身地位,達(dá)至與內(nèi)宮地位對等。內(nèi)宮方面則逐個反駁以上主張,否定外宮祭神是國常立尊,并徹底反對中國的陰陽思想。外宮在論戰(zhàn)中的失敗是追求地位對等與封建等級秩序之間的根本矛盾所決定的。
[Abstract]:During the Edo era, there was a heated debate about the nature and status of the echelon in the Yishi Shrine, which advocated that the worship of the Exotic Palace was not only a god of abundance and grandeur, but also a god of the state and the emperor of heaven. In this way, the nature of the deity of the ancestors was given to the god of Fengxue. The ministry of worship in the outer palace also continued the theory of "the first light of the second palace" in the Middle World, that is, the relationship between the two houses is the dualistic relationship between Yin and Yang, and between water and fire. Tianzhao is the general name of the second palace. According to this, the outer palace seeks to improve its own status, to the extent that it is equal to the status of the inner palace. The failure of the Outer Palace in the debate is determined by the fundamental contradiction between the pursuit of status equivalence and the feudal hierarchy order.
【作者單位】： 北京大學(xué)外國語學(xué)院;
【基金】：國家留學(xué)基金管理委員會“國際區(qū)域問題研究與外語高層次人才培養(yǎng)項目”(201306015001)
【分類號】：K313.3
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本文編號：1663311