本文選題：禮學(xué) + 喪服制度�。� 參考：《清華大學(xué)》2005年博士論文

【摘要】：魏晉南北朝時期最具有代表性的思想常常被認(rèn)為是玄學(xué)和佛教,相對而言,儒學(xué)地位較為低落。但是,作為儒學(xué)重要組成部分的禮學(xué)尤其是喪服之學(xué)卻受到格外的重視,不僅研究著作眾多,而且討論異常細(xì)膩深入,參與禮儀討論的也不限于專職的太常禮官,而是包括了上自天子下至一般官員的眾多階層,所論之事也不僅限于皇室諸侯,而是普遍施行于整個社會。這種指導(dǎo)社會、影響輿論甚至法令的重要功能,與儒學(xué)不振的整體面貌形成強(qiáng)烈的反差,從而使對喪服制度的研究成為理解魏晉社會特質(zhì)的一個重要渠道,而對《喪服》中蘊(yùn)涵的儒家思想與時代關(guān)系的探討也就顯得異常必要。 本文通過作為經(jīng)典文本的《喪服》與具有現(xiàn)實指導(dǎo)意義的喪服制度,以及喪服制度與同時段社會其他制度兩個維度的比較,對魏晉南北朝喪服制度進(jìn)行論述。其中,前者較為突出經(jīng)學(xué)上的辨析,后者則重在史學(xué)考察,這樣的安排反映在具體章節(jié)上就是每一章都是先厘清經(jīng)義,然后再對其變化加以闡述,并分析變化所以形成的原因。 借助這樣的手段可以發(fā)現(xiàn),喪服之學(xué)所以深受重視,與它對時代的適應(yīng)性密切相關(guān),喪服制度本身的變化就是這種適應(yīng)性的充分顯示�！秵史分v“親親”,但是更講“尊尊”,二者既有交叉,又各有側(cè)重。在魏晉南北朝時期,“親親”的原則最受推崇,“緣情制禮”成為這一時期喪服制度的主要特征,但與此同時,禮制別尊卑、定親疏的作用也并未完全忽視,“情”的發(fā)揮通過“禮”的約束更加具有合理性,并且成為社會普遍遵循的固定制度傳諸后世。情、禮之間,重情是前提,禮則作為必不可少的限制性背景而存在。這種結(jié)合,既與傳統(tǒng)的喪服制度不盡相同,也不是一味的肆情任誕,而成為一種“以情制服,以禮裁之”因而能夠“情禮兼得”的新型喪服制度。 這種制度的形成歷時很久,而且不同時代、不同地域也并非完全相同,但其總體趨勢卻無二致。而且,由于喪服制度與宗族、法律、社會組織以及孝道觀念的密切關(guān)系,對其變化軌跡的考察,不僅可以顯示經(jīng)典本身涵義的變化,也使經(jīng)典與社會的互動關(guān)系得以彰顯。
[Abstract]:The most representative thoughts in Wei, Jin, Southern and Northern dynasties were often regarded as metaphysics and Buddhism. However, as an important part of Confucianism, the school of rites, especially the study of funeral clothes, has received special attention. Not only many works have been studied, but also the discussions have been very delicate and thorough, and those who have participated in the discussion of etiquette are not limited to the full-time officials of too common etiquette. It includes many classes from the emperor to the general officials, not only the royal princes, but also the whole society. This important function of guiding the society, influencing public opinion and even the law forms a strong contrast with the overall appearance of Confucianism, thus making the study of mourning system an important channel for understanding the social characteristics of the Wei and Jin dynasties. It is necessary to probe into the relationship between Confucianism and the times. This paper discusses the mourning system of Wei, Jin and Northern and Southern dynasties through the comparison between the mourning system as a classic text and the mourning system with realistic guiding significance, as well as between the mourning system and other social systems in the same time period. Among them, the former is more prominent in the discrimination of Confucian classics, while the latter is mainly in the study of historiography. This arrangement is reflected in the specific chapters, that is, each chapter first clarifies the meaning of the classics, and then explains the changes and analyzes the reasons for the formation of the changes. By this means, we can find that the school of mourning is highly valued and is closely related to its adaptability to the times. The changes in the mourning system itself are a full demonstration of this adaptability. "bereavement" talks about "kinship", but it is more about "respecting respect". Both of them both cross, and each has its own emphasis. In the period of Wei, Jin, Southern and Northern dynasties, the principle of "kinship" was most highly respected, and the principle of "affection and propriety" became the main feature of the mourning system in this period, but at the same time, the function of the etiquette system was not completely ignored. The exertion of "emotion" is more reasonable through the restriction of "propriety", and it has become a fixed system which is widely followed by the society. Emotion, between rites, respect feeling is the premise, ritual as an indispensable restrictive background and exist. This kind of combination is not only different from the traditional mourning system, but also a new type of mourning system which can be obtained by emotion and ceremony. The formation of this system lasted a long time, and different times, different regions are not exactly the same, but its general trend is the same. Moreover, because of the close relationship between mourning system and clan, law, social organization and the concept of filial piety, the investigation of its changing track can not only show the change of the meaning of the classic itself, but also make the interaction between classic and society manifest.
【學(xué)位授予單位】：清華大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2005
【分類號】：K235

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 賈宇;玄儒思想影響下的兩晉孝觀念演變[D];清華大學(xué);2007年

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本文編號：1873340