本文選題：儒學(xué) + 朝鮮�。� 參考：《延邊大學(xué)》2009年碩士論文

【摘要】： 本文立足于唐朝,闡述儒學(xué)在朝鮮、日本的傳播及影響。唐朝是中國(guó)封建社會(huì)繁榮昌盛的王朝,唐朝時(shí)期中國(guó)與朝鮮、中國(guó)與日本的文化交流較以往更加頻繁。朝鮮和日本紛紛遣使來(lái)唐,并派遣留學(xué)生來(lái)唐學(xué)習(xí)。隨著中外文化交流的深入,儒學(xué)開(kāi)始廣泛地傳播到朝鮮和日本,對(duì)朝鮮和日本產(chǎn)生深遠(yuǎn)影響,并且形成了具有特色的儒學(xué)。 本文由五部分組成。 第一章是緒論,主要闡述研究目的和意義、研究概況和本文的可行性和創(chuàng)新點(diǎn)。 第二章主要論述唐朝的開(kāi)放性和唐朝時(shí)期儒學(xué)的發(fā)展及特點(diǎn)。唐朝時(shí)期儒學(xué)在政治方面取得官學(xué)正統(tǒng)地位,對(duì)漢學(xué)進(jìn)行全面的總結(jié)和繼承,以顏師古等人編撰的“五經(jīng)定本”和孔穎達(dá)等人編撰的《五經(jīng)正義》為標(biāo)志最終完成了南北經(jīng)學(xué)的統(tǒng)一。隨著《五經(jīng)正義》和“五經(jīng)定本”的頒行,儒學(xué)在政治、思想領(lǐng)域的正宗地位得到進(jìn)一步確立與鞏固。唐朝時(shí)期儒學(xué)傳統(tǒng)以章句訓(xùn)詁、詞章、經(jīng)世論為主要特色,這時(shí)儒學(xué)的復(fù)興、統(tǒng)一是兼容佛、道學(xué)說(shuō)的統(tǒng)一,此時(shí)儒、釋、道并立,但各司其職。唐朝時(shí)期復(fù)興的儒學(xué)起到上承漢學(xué),下啟宋學(xué)的作用。 第三章主要論述唐朝時(shí)期儒學(xué)在古代朝鮮的傳播及影響。 儒學(xué)對(duì)朝鮮的傳播主要通過(guò)遣唐留學(xué)生和遣唐使者。朝鮮還誕生了薛聰、崔致遠(yuǎn)等著名儒學(xué)家。儒學(xué)在朝鮮的影響主要體現(xiàn)在建立健全政治、經(jīng)濟(jì)、法律、教育等制度,興辦儒學(xué),祭祀孔子。儒學(xué)進(jìn)入朝鮮后,深深融入朝鮮的傳統(tǒng)文化中,并形成了具有自己民族特色的儒學(xué)。唐朝時(shí)期朝鮮儒學(xué)具有三教鼎力的特征,并且重視訓(xùn)詁、詞章,重視儒學(xué)的實(shí)用性。這時(shí)傳入的多是漢唐經(jīng)學(xué),內(nèi)容上主要是董仲舒改造過(guò)的儒學(xué)政治思想,表現(xiàn)在以天人感應(yīng)論為基礎(chǔ)的君權(quán)神授說(shuō)的流行,而且朝鮮儒學(xué)一開(kāi)始就是在官方的倡導(dǎo)下發(fā)展。 第四章主要論述唐朝時(shí)期儒學(xué)在古代日本的傳播及影響。日本在這一時(shí)期系統(tǒng)而直接地接受儒家經(jīng)典及其思想。通過(guò)遣唐使,儒學(xué)直接地、源源不斷地流入日本,這使得日本在儒學(xué)思想的指導(dǎo)下進(jìn)入封建社會(huì),成為日本天皇制國(guó)家的政治理念,并且對(duì)日本的政治、教育、倫理道德、社會(huì)風(fēng)俗等方面產(chǎn)生深遠(yuǎn)影響。儒學(xué)從傳入開(kāi)始就與日本的原始神道和外來(lái)的佛教一起共融、發(fā)展,具有包容性。日本儒學(xué)是政治理念的儒學(xué),然而,日本沒(méi)有實(shí)行科舉制。儒學(xué)的道德觀念與規(guī)范對(duì)古代日本社會(huì)的影響較為遲緩。不過(guò),作為本土化儒學(xué)的倫理觀,“忠”的思想,在日本受到格外重視。另外,日本儒學(xué)在其哲學(xué)思想上也沒(méi)有突破性建樹(shù)。 第五章是結(jié)論,在本文的研究基礎(chǔ)上歸納和總結(jié)儒學(xué)在朝鮮和日本的傳播及影響。
[Abstract]:Based on the Tang Dynasty, this paper expounds the spread and influence of Confucianism in Korea and Japan. The Tang Dynasty was the prosperous dynasty of Chinese feudal society. During the Tang Dynasty, the cultural exchanges between China and Japan were more frequent than ever. North Korea and Japan sent envoys to Tang, and sent students to Tang to study. With the deepening of Chinese and foreign cultural exchanges, Confucianism began to spread widely to Korea and Japan, which had a profound impact on Korea and Japan, and formed a unique Confucianism. This paper consists of five parts. The first chapter is an introduction. The second chapter mainly discusses the openness of Tang Dynasty and the development and characteristics of Confucianism in Tang Dynasty. During the Tang Dynasty, Confucianism gained the orthodox position of official learning in politics, and summarized and inherited Sinology in an all-round way. The final version of the five Classics compiled by Yan Shigu and the Justice of the five Classics written by Kong Yingda and others finally completed the unification of the South and North Classics. With the promulgation of the Justice of the five Classics and the final version of the five Classics, the orthodox position of Confucianism in the field of politics and thought was further established and consolidated. The tradition of Confucianism in Tang Dynasty was characterized by the exegesis of Zhang sentence, the chapter of ci and the theory of classics. At this time, the revival and unification of Confucianism was compatible with Buddhism and Taoism, and Confucianism, Buddhism and Taoism stood side by side at the same time, but performed their respective duties. In the third chapter, the dissemination and influence of Confucianism in ancient Korea during Tang Dynasty was mainly discussed. The dissemination of Confucianism to Korea was mainly through sending foreign students to Tang Dynasty and making use of Tang Dynasty. North Korea also gave birth to Xue Cong, Choi Zhiyuan and other famous Confucian scholars. The influence of Confucianism in Korea is mainly reflected in the establishment of a sound political, economic, legal, educational and other systems, the establishment of Confucianism, sacrifice to Confucius. After Confucianism entered Korea, it deeply integrated into Korean traditional culture and formed Confucianism with its own national characteristics. During the Tang Dynasty, Korean Confucianism had the characteristics of "three religions", and attached importance to exegesis, ci Zhang and the practicability of Confucianism. At this time, most of the Confucian classics were introduced into the Han and Tang dynasties, the contents of which were mainly the political thoughts of Confucianism reformed by Dong Zhongshu, which was manifested in the popularity of the doctrine of divine monarchy, which was based on the theory of the induction of Heaven and Man. The fourth chapter mainly discusses the spread and influence of Confucianism in ancient Japan during the Tang Dynasty. Japan accepted Confucian classics and their ideas systematically and directly during this period. Through the Tang Dynasty, Confucianism directly and continuously flowed into Japan, which made Japan enter the feudal society under the guidance of Confucianism, and became the political idea of Japan's imperial state, and the Japanese politics, education, ethics and morality. Social customs and other aspects have a profound impact. From the beginning of its introduction, Confucianism was integrated with Japanese primitive Shinto and foreign Buddhism, and developed with inclusiveness. Japanese Confucianism is the political idea of Confucianism, however, Japan did not implement the imperial examination system. Confucianism's moral concepts and norms had a slow impact on ancient Japanese society. However, as the ethical concept of localization Confucianism, the thought of "loyalty" has received special attention in Japan. In addition, there is no breakthrough in the philosophy of Confucianism in Japan. Chapter five is the conclusion, on the basis of the research in this paper, the spread and influence of Confucianism in Korea and Japan are summarized and summarized.
【學(xué)位授予單位】：延邊大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2009
【分類號(hào)】：K3

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 陳來(lái);簡(jiǎn)論東亞各國(guó)儒學(xué)的歷史文化特色[J];北京大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);1999年01期

2 梁志龍;高句麗儒釋道三教雜論[J];北方文物;2004年02期

3 唐立山;劉芳;;從日本文化的塑造談我國(guó)儒學(xué)文化的弘揚(yáng)[J];長(zhǎng)春工業(yè)大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2007年02期

4 淳于淼泠;日本對(duì)傳統(tǒng)儒學(xué)的吸收和發(fā)展[J];重慶大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);1999年02期

5 魯霞;;德川時(shí)期的日本儒學(xué)[J];大連大學(xué)學(xué)報(bào);2006年03期

6 方國(guó)根,羅本琦;簡(jiǎn)論儒學(xué)在朝鮮和日本的傳播、發(fā)展及影響[J];東方論壇(青島大學(xué)學(xué)報(bào));2005年03期

7 李英順;試述唐朝與新羅文化的交流及影響[J];東疆學(xué)刊;2005年02期

8 謝建明;儒家文化在日本的傳播及其整合[J];東南文化;1996年02期

9 肖霞;融合與積淀——日本文化模式與儒學(xué)的影響[J];東岳論叢;2002年03期

10 李陸;;論日本儒學(xué)對(duì)日本文化的影響[J];消費(fèi)導(dǎo)刊;2008年05期

，

本文編號(hào)：2002797