本文選題：世俗思想 + 宗教思想��； 參考：《山東師范大學(xué)》2009年碩士論文

【摘要】： 春秋戰(zhàn)國時期,支撐周王朝這個大廈的制度支柱——宗法制、分封制漸趨解體,矗立之上以此為基礎(chǔ)的宗教體系也逐漸崩潰,社會世俗思想抬頭。隨周王室的衰微,政治控制的松懈,“士”階層獲得解放,他們的思想和言論變得更加自由,在宗教和世俗關(guān)系問題上,他們進行了廣泛的論述,以期構(gòu)建自己理想中的社會秩序。 春秋時期,周王室雖然衰弱了,但在觀念上周天子“天下共主”影響仍然存在,以“祭天”為中心的宗教體系依然如故�？呻S著宗法性宗教體系的逐漸崩潰,束縛在人們頭上的宗教枷鎖已然松動,世俗思想的發(fā)展進入了繁盛期:無神論、唯物主義自然觀、人文理性、民本思潮一時之間紛紛突現(xiàn)。在春秋時期,世俗思想與宗教思想的關(guān)系,主要表現(xiàn)為世俗思想對宗教思想的沖擊:沖擊上天的主宰地位、天命的權(quán)威,以及神靈對人間的控制,甚至沖擊神靈的存在。在對宗教思想的沖擊中,世俗思想執(zhí)行著除舊布新的使命,宗教“神道設(shè)教”的政治功能性逐漸凸顯,宗教逐漸世俗化,原始意義上的宗教學(xué)說體系走上末路。 戰(zhàn)國時期,世俗思想與宗教思想的關(guān)系表現(xiàn)為對立與融合并存。一方面,世俗思想中的無神論和道德思想繼續(xù)沖擊著宗教思想,而民本思想的深入人心更強化了對“人的力量”的普遍重視。另一方面,世俗思想與宗教思想逐漸交融,構(gòu)成了新的神秘主義思想體系。孟子繼承了孔子“義理之天”的解釋,雖未否定天的決定作用,但為后代宗教思想的“天人合一”埋了伏筆;墨子將“神道設(shè)教”發(fā)揮到了極致,以宗教觀的“明鬼”來約束人間秩序;陰陽五行家,將原本具有唯物主義自然觀和樸素辯證法思想的陰陽觀和五行學(xué)說,注入了神秘主義的因素,用“五德終始”的天命觀服務(wù)于現(xiàn)實政治,其神秘思想又對后世的官方和民間宗教思想產(chǎn)生了長期的影響。
[Abstract]:During the Spring and Autumn period and warring States period, the patriarchal system, which supported the building of Zhou Dynasty, gradually disintegrated, and the religious system based on it gradually collapsed, and the social and secular thoughts began to rise. With the decline of the Zhou royal family and the loosening of political control, the "intellectuals" were liberated, their thoughts and speech became freer, and they discussed extensively the issue of religious and secular relations. In order to build their own ideal social order. During the Spring and Autumn period, the Zhou royal family weakened, but in the concept of the son of Heaven "the common master" influence still exists last week, the religious system centered on "sacrificing Heaven" remains the same. However, with the gradual collapse of patriarchal religious system, the shackles of religion have been loosened, and the development of secular thought has entered a period of prosperity: atheism, materialism of nature, humanistic reason, and the trend of people-oriented thought. In the Spring and Autumn period, the relationship between secular thought and religious thought was mainly manifested in the impact of secular thought on religious thought: the impact of secular thought on religious thought: the dominant position of God, the authority of destiny, and the control of human beings by gods, and even the existence of gods. In the impact of religious thought, secular thought carries out the mission of eliminating the old and the new, the political function of religious "Shinto" gradually highlights, religion is gradually secularized, and the religious doctrine system in the primitive sense is at the end. During the warring States period, the relationship between secular thought and religious thought existed in opposition and fusion. On the one hand, atheism and moral thought in secular thought continue to impact on religious thought, and the popularity of people-based thought strengthens the universal emphasis on "human power". On the other hand, secular and religious thoughts gradually blend, forming a new system of mysticism. Mencius inherited Confucius' explanation of "Heaven of righteousness and reason", although it did not deny the decisive role of heaven, but it laid the groundwork for future generations' religious thought of "the unity of nature and man". Mozi brought "Shinto the way of God" to the extreme. The "Ming Ghost" of the religious view was used to restrain the human order, and the Yin-Yang and Wuxing families injected into the mysticism the view of yin and yang and the doctrine of the five elements, which originally had materialistic views of nature and simple dialectical thinking. The theory of "five virtues and the beginning of the end" is used to serve the realistic politics, and its mystical thought has a long-term influence on the official and folk religious thoughts of later generations.
【學(xué)位授予單位】：山東師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2009
【分類號】：B929.2;K231;K225

【引證文獻】

相關(guān)碩士學(xué)位論文 前1條

1 賈秀凡;《左傳》中復(fù)仇問題研究[D];西北大學(xué);2012年

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本文編號：2042396