本文選題：嬴秦 + 禮俗　； 參考：《東北師范大學(xué)》2011年博士論文

【摘要】：嬴秦族是我國(guó)境內(nèi)歷史上很重要的民族,秦國(guó)是我國(guó)古代很重要的諸侯國(guó),秦代是我國(guó)歷史上第一個(gè)統(tǒng)一的帝國(guó)。 嬴秦人以一個(gè)居于西垂之地的民族,在不被當(dāng)時(shí)人們看好的情況下,憑借其強(qiáng)大的軍事力量、不同于東方諸國(guó)的禮俗一統(tǒng)中國(guó),隨后又在短短的十五年內(nèi)迅速滅亡,這一現(xiàn)象一直為歷代政治家們討論的話題。 梳理嬴秦的禮俗對(duì)于彌補(bǔ)和促進(jìn)嬴秦歷史和文化的研究,進(jìn)而推動(dòng)對(duì)整個(gè)中國(guó)歷史的研究都是大有裨益的。 本文共有五章,分為緒論、嬴秦禮俗產(chǎn)生的條件和背景、嬴秦歷史階段的禮俗狀況、嬴秦禮俗的特征、嬴秦禮俗和古代社會(huì)。 第一章主要敘述了本文的背景、意義,本課題的研究現(xiàn)狀,本課題可以依靠的主要史料,本文研究的基本思路和基本方法。對(duì)于嬴秦歷史和文化的研究自秦亡以后就開始了,歷朝歷代的政治家門都會(huì)對(duì)嬴秦的歷史進(jìn)行反思和回顧。當(dāng)時(shí)真正把嬴秦歷史放在學(xué)術(shù)視野中來(lái)研究應(yīng)該是從上世紀(jì)初開始的,尤其是新中國(guó)成立后,唯物史觀的應(yīng)用和上世紀(jì)七十年代以秦陵和秦簡(jiǎn)的出土為標(biāo)志的嬴秦考古學(xué)的興起,為嬴秦史的研究提供了更為有利的條件,使嬴秦史的研究上了一個(gè)臺(tái)階。 由于對(duì)嬴秦歷史和文化關(guān)注得較多,因此有關(guān)嬴秦的研究成果也是很豐富的,不過(guò)以往對(duì)嬴秦歷史和文化的研究,尤其是對(duì)嬴秦禮俗的研究過(guò)于注重對(duì)具體事實(shí)的考證,而對(duì)于其載嬴秦歷史過(guò)程中的變化,及由此對(duì)嬴秦的歷史和社會(huì)產(chǎn)生的影響闡述不夠,這也是本文的切入點(diǎn)。《日書》這一最能體現(xiàn)嬴秦禮俗的作品的出現(xiàn)也為我們研究嬴秦的禮俗提供也條件。 第二章通過(guò)嬴秦所處的社會(huì)人文環(huán)境、自然環(huán)境、生產(chǎn)特點(diǎn)來(lái)分析了嬴秦禮俗產(chǎn)生的條件。通過(guò)對(duì)嬴秦人所處的各種環(huán)境的分析,認(rèn)為嬴秦是有著自身特色的民族,其所處的環(huán)境應(yīng)該是很適合人們生產(chǎn)生活的,在這樣的環(huán)境下,嬴秦人也取得了很大的成就。 第三章對(duì)嬴秦人在歷史時(shí)期各個(gè)階段的禮俗發(fā)展進(jìn)行了動(dòng)態(tài)的分析。本章首先認(rèn)為嬴秦人是一個(gè)處在周文化西部的一個(gè)民族,生活生產(chǎn)習(xí)慣既不同于中原的禮樂文化,也不同于自己生活范圍內(nèi)的戎狄文化,而是有著自身特色的民族。 嬴秦禮俗的動(dòng)態(tài)發(fā)展過(guò)程是隨著嬴秦人的東向而逐漸接受中原文化,最后達(dá)到全面的華夏化的,同時(shí)自己的禮俗文化對(duì)東方諸國(guó)的人們的文化也有著影響。 第四章比較詳細(xì)的分析了嬴秦禮俗的各種特征。本文認(rèn)為嬴秦在喪葬、宗教祭祀、婚姻、宗法、秦俑和《日書》中所反映的嬴秦人的不同于中原禮樂文化的具有自身特點(diǎn)的禮俗文化。認(rèn)為嬴秦人在喪葬時(shí)尚西,屈肢葬,這是和東方諸國(guó)最明顯的標(biāo)志。嬴秦人的殉葬方式、墓葬隨葬品的組合和中原也是不一樣的。在宗教崇拜上,嬴秦人和中原也不一樣,崇尚的是多神教,對(duì)祖先神沒有放在最主要的位置。祭祀時(shí),有自己特殊的祭祀儀式—ud祭。嬴秦人的婚姻具有濃厚的實(shí)用性,但不是隨心所欲的,有著很嚴(yán)格的規(guī)定。宗法關(guān)系上,沒有中原的嫡長(zhǎng)子繼承,而是選賢與能,充分利用有能力的人。嬴秦尚武的禮俗在軍禮和游藝上也有著明顯的表現(xiàn)。 秦俑和秦簡(jiǎn)的《日書》本身就是最具有禮俗特征的載體,本文專門把他們列出來(lái),通過(guò)對(duì)《日書》中的日常生活、生產(chǎn)、多神崇拜、出行的考察,分析了嬴秦特殊的禮俗特征。 第五章是本文的結(jié)語(yǔ),認(rèn)為自從秦統(tǒng)一中國(guó),才是真正意義上的統(tǒng)一,在此之前的商周時(shí)期,盡管是“統(tǒng)一”的,但當(dāng)時(shí)境內(nèi)還是存在很多的群體的。 從秦亡后,西漢人們對(duì)嬴秦的思考中,看出嬴秦的所謂的暴政僅是秦亡的表面的原因,真正的原因或許就是在禮俗中,嬴秦在東向的過(guò)程中,充分吸收了東方諸國(guó)的禮俗,同時(shí)也把自己的禮俗施行與東方諸國(guó),導(dǎo)致了東方諸國(guó)貴族的不滿,所以才會(huì)在兩漢之際出現(xiàn)一批研究風(fēng)俗的著作。 同時(shí)對(duì)嬴秦禮俗的研究也使得我們對(duì)于古代中國(guó)中,區(qū)別于國(guó)家的“社會(huì)”的存在有了一個(gè)思考的平臺(tái)。
[Abstract]:The Qin Dynasty is an important national in the history of our country , and the Qin Dynasty is the first unified empire in our country .

The phenomenon has been the subject of discussion among the politicians in the past fifteen years .

It is of great benefit to comb the custom of winning Qin to make up and promote the study of the history and culture of the Qin and Qin , and then promote the study of the whole history of China .

In this paper , five chapters are divided into three chapters : the introduction , the conditions and the background of the custom of the Qin Dynasty , the customs of the historical stage of the Qin Dynasty , the characteristics of the custom of the Qin and Qin , the custom of the Qin and the ancient society .

The first chapter mainly describes the background , significance , the present research situation of the subject , the main historical materials that the subject can rely on , the basic idea and basic method of this research .

Because of the more attention to the history and culture of the Qin Dynasty , the research on the history and culture of the Qin Dynasty is also very rich , but the previous research on the history and culture of the Qin Qin is too much attention to the examination of the specific facts , and it is also the entry point of this paper .



The second chapter analyzes the conditions of the folk customs of the Qin Qin by the social and cultural environment , the natural environment and the production characteristics of the Qin Dynasty . Through the analysis of the various environments in the Qin Dynasty , it is believed that the winner Qin is a nation with its own characteristics , and the environment in which it is located should be very suitable for people ' s production and life . In such an environment , the winner of the Qin Dynasty has achieved great achievement .

In the third chapter , the author makes a dynamic analysis of the development of the Qin - Qin people during each stage of the historical period . In this chapter , it is believed that the winner of Qin - Qin is a nation in the western culture of Zhou Dynasty . The living habits of the Qin - Qin people are not only different from the traditional music culture , but also different from Rongdi culture in the scope of their own life .

The process of the dynamic development of the custom of the Qin Dynasty is to gradually accept the Central Plains culture with the east of the winner of the Qin Dynasty , and finally reach the comprehensive Huaxia culture , while its own custom culture has an influence on the culture of the people in the Orient .

In the fourth chapter , the characteristics of the common customs of the Qin - Qin people are analyzed in detail . In this paper , it is believed that the Qin - Qin people are the most obvious sign of the Chinese traditional music culture in the funeral , religious sacrifice , marriage , clan law , Qin - cotta and other day books . In the worship of the Qin people , there is a special sacrifice ceremony - ud sacrifice .

Qin ' s tomb and Qin Jian ' s day book is the carrier of the most popular features . This article specifically lists them . Through the study of daily life , production , multi - god worship and travel , the special customs features of the Qin and Qin periods are analyzed .

The fifth chapter is the conclusion of this paper . It is believed that since the unification of Qin and China is the unification of true meaning , the Shang and Zhou dynasties , in spite of " unification " , still exist in China .

After Qin ' s death , the Western Han people have seen the so - called tyranny of the Qin Dynasty only as the reason of Qin ' s death . The real reason may be that during the course of the East China , the Qin Dynasty fully absorbed the customs of the Oriental kingdoms , and also put its own custom into the oriental countries , which led to the discontent of the noble lords of the Oriental kingdoms , so that a batch of works of study customs appeared on the occasion of the Han Dynasty .

At the same time , the study also makes us a platform for thinking about the existence of " society " in ancient China , which is different from the state .
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2011
【分類號(hào)】：K225

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本文編號(hào)：2028684