本文選題：儒學(xué)　切入點：漢代　出處：《復(fù)旦大學(xué)》2007年博士論文　論文類型：學(xué)位論文

【摘要】： 自西漢武帝時實行“獨尊儒術(shù)”的文化政策，儒學(xué)即與政治結(jié)合，通過官學(xué)和私學(xué)傳授的教育體系，，詔書和法律的公布、流傳，政府遣員循行地方，政府對儒學(xué)價值的標(biāo)榜等渠道，加速在社會中的傳播。西漢中期以后的漢代諸帝大多受過較好的儒學(xué)教育，他們推動了政府對儒學(xué)的提倡，也促進了社會上層階級的儒學(xué)化。這一時期，儒學(xué)以兩個向度即從社會上層到社會底層、從若干個中心向更廣區(qū)域傳播，引起東漢社會儒學(xué)的同質(zhì)化，在儒學(xué)廣布的地區(qū)，其價值逐漸成為共同的社會價值觀。從此，中國傳統(tǒng)社會的社會價值觀基本定型。自漢末以至隋代，中國長期處于戰(zhàn)亂和分裂之中，社會政治局勢的變化，改變了中國的思想格局。不過，儒學(xué)獨尊的地位雖然受到?jīng)_擊，但仍為政府所提倡，每朝代興，無不整頓儒政，鞏固并提高儒學(xué)的地位。三國兩晉時期，中原地區(qū)屢遭兵燹，當(dāng)?shù)鼐用窦娂娡膺w，從而為儒學(xué)向四周的傳播提供了契機，尤其是在南方地區(qū)。由于中原王朝政權(quán)和北方士民的南遷，在東晉南朝時期，南方地區(qū)的文化持續(xù)發(fā)展，儒士人數(shù)不斷增長，逐漸形成了太湖流域和寧紹平原的建康吳會地區(qū)、鄱陽湖流域及周邊的尋陽豫章地區(qū)和洞庭湖流域及周邊的江陵江夏長沙地區(qū)三個儒家文化發(fā)達區(qū)域，出現(xiàn)了建康、會稽、吳郡、尋陽、南郡、江夏、長沙等一些儒家文化中心。這三個儒家文化發(fā)達區(qū)域的形成，與那個時期的移民規(guī)模和路線、南北分治格局下東晉南朝荊州揚州之間特殊的政治形勢以及南方社會經(jīng)濟的發(fā)展密切相關(guān)。東晉南朝儒學(xué)在這三個儒家文化發(fā)達區(qū)域的基礎(chǔ)上，沿著陸路和水路(海路)繼續(xù)向南、向西擴散，促進了嶺南地區(qū)的南海交趾儒家文化區(qū)的成長，也推動了今福建地區(qū)的建寧晉安地區(qū)儒家文化的發(fā)展。在儒學(xué)化官員亦即所謂“循吏”和廣大儒士的努力下，由于儒學(xué)的政治文化功能，在儒家文化區(qū)域擴展的同時，風(fēng)教所及，儒家的文化、精神價值也傳布民間。儒學(xué)的南傳，引起了當(dāng)?shù)氐奈幕冞w，南方土著勢力在政治、經(jīng)濟、文化上崛起，并走上歷史舞臺；而廣大南方土著居民也在文化上認同了漢族，歸屬到漢文化圈內(nèi)，漢民族的“文化邊疆”大大南移，漢民族也更加擴大。隋代統(tǒng)一中國的再造，也正是儒家文化在廣闊地域上傳播后的內(nèi)在訴求。
[Abstract]:Since Emperor Wu of the Western Han Dynasty carried out the cultural policy of "respecting Confucianism alone", Confucianism combined with politics, through the promulgation of official and private education systems, imperial edict and laws, circulated, the government sent officers along the place. The government promoted the spread of Confucian values in the society. Most of the emperors of the Han Dynasty after the middle of the Western Han Dynasty received better Confucian education, and they promoted the government's advocacy of Confucianism. In this period, Confucianism spread from the upper class to the bottom of the society in two dimensions, spreading from several centers to a wider region, causing the homogenization of Confucianism in the Eastern Han Dynasty, which was widely spread in the areas where Confucianism was widespread. From then on, the social values of the traditional Chinese society were basically shaped. From the end of the Han Dynasty to the Sui Dynasty, China was in the midst of war and division for a long time, and the social and political situation changed. It changed the ideological pattern of China. However, although the exclusive status of Confucianism was affected, it was still advocated by the government. Every dynasty, it rectified the Confucian government, consolidated and improved the status of Confucianism. During the three Kingdoms and Jin dynasties, the Central Plains suffered frequent wars. Local residents emigrated one after another, thus providing an opportunity for Confucianism to spread around it, especially in the southern region. As a result of the southward migration of the Central Plains regime and the people of the North, the culture of the South continued to develop during the Eastern Jin and Southern dynasties. The growing number of Confucian scholars gradually formed three developed areas of Confucian culture, such as Taihu Basin and Ningshao Plain, Jiankang Wu Hui area, Poyang Lake Basin and surrounding Yang-seeking Yuzhang area, Dongting Lake Basin and the surrounding Jiangling Jiangxia Changsha area. Some Confucian cultural centers, such as Jiankang, Huiji, Wu County, seek Yang, South County, Jiangxia and Changsha, emerged. The formation of these three developed areas of Confucian culture coincided with the scale and route of immigration in that period. The special political situation and the development of social economy in Yangzhou of Jingzhou in the Eastern Jin and Southern dynasties are closely related under the pattern of North-South partition. Confucianism in the Eastern Jin and Southern dynasties is based on the three developed regions of Confucian culture. Along land and sea routes (sea routes) continued to spread southward and westward, promoting the growth of the Jiao toe Confucian cultural area in the South China Sea in the South China Sea. It also promoted the development of Confucian culture in Jianning and Jinan areas in Fujian today. With the efforts of Confucian officials, that is, the so-called "follow officials" and the vast number of Confucian scholars, due to the political and cultural functions of Confucianism, the area of Confucian culture is expanding at the same time. The culture and spiritual value of Confucianism were also spread among the people. The southward spread of Confucianism caused the local cultural changes and the rise of the southern indigenous forces in politics, economy and culture, and went on to the historical stage. However, the majority of the indigenous people of the South also recognized the Han nationality culturally, belonging to the Han cultural circle. The "cultural frontier" of the Han nationality was greatly moved southward, and the Han nationality also expanded. The Sui Dynasty reunified China. It is also the inner appeal of Confucian culture after spreading in a wide area.
【學(xué)位授予單位】：復(fù)旦大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2007
【分類號】：K235

【引證文獻】

相關(guān)期刊論文 前1條

1 李秋香;;漢代儒家倫理類信仰的文化控制功能研究[J];社會科學(xué)論壇;2011年03期

相關(guān)博士學(xué)位論文 前3條

1 李秋香;文化認同與文化控制：秦漢民間信仰研究[D];河南大學(xué);2010年

2 侯瑞;北朝學(xué)制研究[D];吉林大學(xué);2012年

3 宋展云;漢末魏晉地域文化與文學(xué)研究[D];揚州大學(xué);2012年

相關(guān)碩士學(xué)位論文 前2條

1 呂振寧;《世說新語》編撰體例與魏晉文化關(guān)系研究[D];暨南大學(xué);2010年

2 楊冬琴;東漢詩賦對楚辭的接受[D];湖南師范大學(xué);2013年

本文編號：1621226