本文選題：游戲 + 中世紀��； 參考：《浙江大學》2013年博士論文

【摘要】：游戲在中世紀(至近代早期)法國人的生活中所占的地位遠比現(xiàn)代社會重要得多,歷史文獻、游戲與節(jié)慶的特殊聯(lián)系、人們在游戲中的投入程度,都表明他們對游戲擁有遠超過現(xiàn)代人的熱情。不僅如此,當時不論階級、性別、年齡,所有人都經(jīng)常在一起玩同樣的游戲,或在同一游戲中扮演不同的角色,身份的差異并不會導致游戲的方式和趣味出現(xiàn)本質的區(qū)別。同時,教士和貴族即使在玩今天看來很粗俗的游戲時,他們也不需要避開普通民眾的目光�？傊�,階級、性別、年齡的差異并沒有造成游戲文化上的隔閡。 我們可以說,中世紀法國人的生活世界里有一個游戲的“共同體”①,它是早期社會所特有的文化“共同體”的一個組成部分。這是中世紀特殊的生活環(huán)境所決定的。中世紀法國的“共同體”游戲文化,實質上是在一個充滿了各種實際或想象、自然或超自然的危險的世界里謀求生存的體系。在支離破碎的教會和國家都無力提供有效的保護的情況下,人們必須緊緊依賴身邊的群體才能謀求生存,因而主要以城鎮(zhèn)或自然村落劃分的社群或共同體,就成了人們最首要的存在方式。共同體需要某種特殊的紐帶來驅逐人們共同面臨的危險,同時凝聚所有人的力量共渡難關、維持群體的生存。游戲就是這樣的一個紐帶,這就賦予了中世紀的游戲不同于今日的兩種至關重要的特殊功能：作為驅逐恐懼和尋求神靈保護的宗教儀式,和作為社群自治和自我管理的手段。游戲社團在其中扮演著十分突出的角色。 在中世紀晚期,隨著社會環(huán)境發(fā)生巨大的變化,游戲也開始發(fā)生根本性的變化。首先是游戲的世俗化,表現(xiàn)為信仰“純化”(即清除宗教生活中不符合正統(tǒng)基督教信仰的東西)運動導致游戲逐漸喪失了原有的宗教功能,并造成愚人節(jié)和狂歡節(jié)先后衰落。其次是游戲的文明化,包括暴力的減退、規(guī)則的明晰化、講究對身體姿態(tài)的優(yōu)雅控制和貴族游戲的封閉化等方面。 游戲的上述演變主要發(fā)生在社會的中上層,這就導致中世紀所有人共享同一種文化的游戲“共同體”發(fā)生解體,使游戲出現(xiàn)了階層、地域、年齡甚至性別的分化。游戲不再起到凝聚社群團結的作用。在近代早期社會重構的過程中,上層社會的游戲積極地向新興的絕對國家靠攏,繼承了中世紀傳統(tǒng)的大眾階層的游戲則變成了野蠻、粗俗、無序甚至異教習俗的代名詞,成為被改革和壓制的對象。傳統(tǒng)游戲文化所固有的社群自治功能,則使壓制大眾的游戲文化與絕對主義的進程發(fā)生了重要的聯(lián)系。與此同時,王權也有意識地把游戲當成宣揚絕對主義意識形態(tài)的控制臣民思想的工具�？傊�,隨著游戲的倫理發(fā)生近代化的演變,傳統(tǒng)的游戲“共同體”時代所特有的自然的和諧已經(jīng)一去不復返。
[Abstract]:The game played a much more important role in French life in the Middle Ages (up to the early modern times) than in modern society, historical literature, the special connection between the game and the festival, the degree of people's investment in the game, Both show that they have far more enthusiasm for games than modern people do. Moreover, at that time, regardless of class, sex, age, all people often play the same game together, or play different roles in the same game, identity differences do not lead to a fundamental difference in the way and interest of the game. At the same time, priests and aristocrats do not need to avoid the eyes of ordinary people even when they play games that today seem vulgar. In short, differences in class, sex, and age do not create cultural barriers to play. We can say that in the medieval French life world there was a game of "Community", which was a part of the cultural "Community" peculiar to the early society. This was determined by the special environment of life in the Middle Ages. The "Community" game culture of medieval France is essentially a system of survival in a world full of practical or imaginary, natural or supernatural dangers. Where neither the broken churches nor the State can afford effective protection, communities or communities that depend heavily on the groups around them to survive, and thus are divided primarily by towns or natural villages, It has become the most important way to exist. The community needs a special bond to banish the common dangers that people face, and to unite the strength of all people to tide over the difficulties and maintain the survival of the group. The game is one such bond, giving medieval games two vital special functions different from today's: as religious rituals that drive fear and seek divine protection, and as a means of community autonomy and self-management. The game community plays a prominent role in it. In the late Middle Ages, with the great changes in the social environment, the game began to undergo fundamental changes. The first is the secularization of the game, which is manifested in the purifications of belief (that is, the removal of things that are not in accordance with the orthodox Christian belief) in religious life, which leads to the gradual loss of the original religious function of the game and the decline of April Fool's Day and Carnival successively. Secondly, the game is civilized, including the decline of violence, the clarity of rules, the elegant control of body posture and the closure of aristocratic games. The above evolution of the game mainly took place in the upper and middle classes of society, which led to the disintegration of the game "community" in which all people shared the same culture in the Middle Ages, resulting in the division of the class, region, age and even gender of the game. The game no longer serves to unite the community. In the process of social reconstruction in the early modern times, the game of the upper class actively drew closer to the new absolute state, and the game that inherited the medieval tradition of the mass class became a synonym for barbarism, vulgarity, disorder and even pagan customs. To be the object of reform and suppression. The traditional game culture has the inherent function of community autonomy, which makes the game culture of suppressing the masses and the process of absolutism have an important connection. At the same time, Wang Quan consciously used games as a tool for controlling subjects' thinking by promoting absolutism. In short, with the modern evolution of game ethics, the natural harmony characteristic of the traditional game "community" era has gone forever.
【學位授予單位】：浙江大學
【學位級別】：博士
【學位授予年份】：2013
【分類號】：K565.3

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