本文選題：國家祭祀 + 現(xiàn)代�。� 參考：《吉林大學(xué)》2004年博士論文

【摘要】：國家祭祀是中國古代王朝的正統(tǒng)宗教制度形態(tài),本文是專就其中的一個時段——漢代,深入考察這種宗教制度形態(tài)的時代特征和具體表現(xiàn)。以下按照文章的內(nèi)容結(jié)構(gòu)對本文的論點作一簡要的概括: “前言”是本文具體研究展開的前奏。我們就研究的學(xué)術(shù)價值、學(xué)術(shù)史回顧及以所采用的研究方法等方面作了理論上的說明。我們認(rèn)為:兩漢國家祭祀制度無論從傳統(tǒng)文化、祭祀制度以及漢代社會歷史等哪個角度來看,都是一個具有重要研究價值的課題;這一問題近代以來受到長期的冷遇,是兩漢史研究領(lǐng)域中相對薄弱的部分,不僅缺少有分量的系統(tǒng)研究專論和有深度的祭祀管理問題探討,而且具體問題上也存在著理論視角、闡釋方式乃至于史實認(rèn)識上的差異,很多相關(guān)問題的研究都有待于進(jìn)一步深化。因此我們以馬克思主義歷史唯物主義為指導(dǎo),本著事實求是的科學(xué)態(tài)度,吸收前人成果、借鑒相關(guān)理論、充分利用文獻(xiàn)資料和考古成果、從制度史研究的角度加以深入探討。 第一章“兩漢前國家祭祀特點概說”。概要地總結(jié)了漢代以前國家祭祀的一般特點。我們認(rèn)為,首先,在夏商周時期的早期國家中,國家祭祀逐漸形成以了天為至上神的三大神yG系統(tǒng),并且祭祀禮儀成為國家禮典的重要組成部分,因而不僅祭祀活動在國家事務(wù)中具有突出重要的位置,對現(xiàn)實生活也有著廣泛的影響。其次,隨著周代政治統(tǒng)治的瓦解,早期國家所形成的祭祀制度也遭到破壞;戰(zhàn)國時期列國的祭祀活動呈現(xiàn)出鮮明的地域性特點,陰陽五行說與神仙方術(shù)也對祭祀活動有較大影響,盡管祭祀活動在國家事務(wù)中的地位不如以往重要,但是在祭祀理論方面卻有新的發(fā)展。漢以前國家祭祀的上述特點及表現(xiàn),對兩漢國家祭祀有著直接的影響。 第二章“兩漢祭祀在國家事務(wù)中的地位與分類”。兩漢時期延續(xù)了戰(zhàn)國時期禮儀與政治活動分離的發(fā)展趨勢,國家祭祀的作用雖然不如早期國家那樣突出,但是從職官、耗費及國家對祭祀禮儀的重視程度看,依然在兩漢國家事務(wù)中具有重要地位。兩漢國家祭祀沿襲了早期國家祭祀三大系統(tǒng)的分類特點,但在具體內(nèi)容上有了新的變化。 第三章“兩漢國家郊祀的演化過程及其禮儀特點”。這一章中,我們從兩個方面對漢代郊祀活動進(jìn)行了系統(tǒng)的考察。首先,考察了郊祀的神yG從五帝到太一、后土以及天、地的具體演化過程。從神yG的角度看,漢代郊祀活動有明顯的階段性特點:漢初承襲舊秦部族信仰,確立了五帝為郊祀至上神;武帝時適應(yīng)大一統(tǒng)帝國的政治需要,將郊祀的 WP=191 至上神改為太一,同時又把對后土的祭祀納入郊祀范疇;西漢后期至東漢初,國家依經(jīng)據(jù)典對郊祀制度進(jìn)行儒化改革,太一神與后土神過渡到儒家所崇奉的天、地神yG。其次,也對不同歷史時期的祭祀壇ud、時間規(guī)定、天子親祭以及祭獻(xiàn)方式等郊祀禮儀變化情況作了細(xì)致的考察。 第四章“兩漢國家宗廟和皇帝陵寢的設(shè)置與祭祀”。首先,系統(tǒng)考述了漢代宗廟設(shè)置的種種形態(tài)及其演化過程和禮儀特點。從宗廟設(shè)置來看,兩漢時期有著截然分明的特點,西漢從突出皇權(quán)的角度出發(fā),不僅沿襲了京師設(shè)廟的傳統(tǒng),還首創(chuàng)了在郡國設(shè)立皇帝宗廟的方式;皇帝京城的宗廟設(shè)置也有其特點,不僅每個皇帝都各有其廟,并且從文帝開始宗廟依陵而設(shè),由皇帝生前自己監(jiān)造。宗廟的這種設(shè)置特點,反映了當(dāng)時人們的靈魂觀念。東漢建立以后,簡化了宗廟的設(shè)置,高祖廟與世祖廟分別承祀兩漢的皇帝祖先,確立了同堂異室的廟制形式。宗廟祭祀方面,有定期和不定期兩種方式,定期祭祀以正祭為主,正祭在西漢是月祭、東漢改為四時祭,除此而外還有數(shù)年一次的殷祭以及按節(jié)令舉行的間祀;不定期的祭祀,多是因重大的國事及皇族家事而行。其次,也對陵寢祭祀在兩漢不同階段的特點與禮儀進(jìn)行了考察。兩漢承秦而設(shè)陵寢,寢殿和便殿各有祭祀,不過西漢時皇帝祭廟不祭陵寢;東漢建立以后,光武帝開始巡祭西漢帝陵,漢明帝時親祭光武帝原陵,創(chuàng)立了定期祭祀的上陵祭,此后東漢諸帝相沿成禮,使其成為東漢皇帝祖先祭祀的主要方式。盡管陵寢祭祀在東漢地位大大提高,但是宗廟依然是國家血緣統(tǒng)治的政治象征。 第五章“兩漢國家社稷的設(shè)置與祭祀”。這一章里,我們從國家社稷設(shè)置、社稷的神yG屬性以及社稷祭祀的特點等三方面,對漢代國家社稷進(jìn)行了較為系統(tǒng)的考察。社稷祭祀源自原始的土地和谷物神崇拜,國家形成后社稷神一方面作為地域性的保護(hù)神被廣泛的崇拜,同時國家社稷也具有了政權(quán)象征的政治意義。正因為如此,兩漢國家在立國之初就依照行政等級建立了社稷祭祀體系,縣以上的社屬國家的公社,最高等級的國家太社稷也稱官社,王莽時,在官社之外又別立官稷。漢代社稷設(shè)置這種方式,反映了中央集權(quán)制度下國家主權(quán)意識強化的客觀現(xiàn)實。國家社稷奉祀的社稷神yG雖為自然神,但是祭祀的時候常配以人神,王莽執(zhí)政時期,西漢以大禹配官社、后稷配官稷。地方上的公社、里社也以對本地有貢獻(xiàn)的知名人士配祭。兩漢社稷常以“戊日”行祭,二、八月及臘一歲三祠,兩漢期間沒有天子祠社的制度規(guī)定,這與漢代社神失去大地神的屬性有直接的關(guān)系。 第六章“兩漢國家其它種類祭祀舉要”。本章研究的對象,是除上述三種核心祭祀以外的其他祭祀。首先,以封禪與明堂為例,考察了國家典禮中的祭祀。封禪是天子在泰山向天地告成功的曠世盛典,漢代只有
[Abstract]:The state sacrifices are the orthodox religious system of ancient Chinese dynasties. This article is devoted to a period of time, the Han Dynasty, to investigate the characteristics and specific manifestations of this religious system. The following is a brief summary of the thesis according to the content structure of the article.
The prelude is the prelude to the concrete study of this article. We have made a theoretical explanation on the academic value of the study, the review of the academic history and the methods used in the study. We think that the sacrificial system in the Han Dynasty, from the view of the traditional culture, the sacrificial system and the social history of the Han Dynasty, is a serious one. It is a relatively weak part in the study of Han Dynasty, which is a relatively weak part in the study of the history of Han and Han Dynasties. It is not only lack of systematic research monographs and deep sacrificial management issues, but also there is a theoretical perspective on specific problems. The research of multi related issues needs to be further deepened. Therefore, we take Marx's historical materialism as the guidance, in accordance with the scientific attitude of truth seeking, to absorb the achievements of the predecessors, draw on the relevant theories, make full use of the literature and archaeological achievements, and discuss in depth from the perspective of the study of the history of the system.
The first chapter, "a summary of the characteristics of the state sacrifice before the Han Dynasty", summarizes the general characteristics of the state sacrifices before the Han Dynasty. First, in the early countries of the Xia Shang Zhou period, the state sacrifices gradually formed the three God yG system with heaven as the Supreme God, and the sacrificial ritual instrument became an important part of the national ceremony. Only the sacrificial activities have an important position in the state affairs and have a wide influence on the real life. Secondly, with the disintegration of Zhou Dai's political rule, the sacrificial system formed by the early state has also been destroyed; the sacrificial activities of the countries in the Warring States period show distinctive regional characteristics, and the five elements of yin and Yang and the gods of the gods are also the same. The sacrificial activities have a great influence. Although the status of the sacrificial activities in the state affairs is not as important as in the past, it has a new development in the sacrificial theory. The above-mentioned characteristics and manifestations of the state sacrifices before the Han Dynasty have a direct influence on the sacrifices of the two Han countries.
The second chapter "the position and classification of the sacrifices of the Han Dynasty in the state affairs". The period of the Han Dynasty continued the development trend of the separation between the etiquette and the political activities during the Warring States period. The role of the state sacrifice was not as prominent as that of the early countries, but it was still in the state affairs of the Han Dynasty in the state affairs of the two Han Dynasties, from the point of view of the duty of the official, the expenditure and the state's attention to the sacrificial etiquette. The national sacrificial rites in the Han Dynasty follow the classification characteristics of the three systems of the early state sacrificial rites, but new changes have taken place in the specific contents.
The third chapter, "the evolution process and the etiquette characteristics of the suburban sacrifices in the Han Dynasty". In this chapter, we systematically investigate the activities of the Han Dynasty's suburban sacrificial activities in two aspects. First, the specific evolution process of the God yG from the five emperors to the first, the later soil and the heaven is investigated. From the angle of the God yG, the activities of the Han Dynasty's suburban sacrifices have obvious stages. Characteristics: the early Han Dynasty inherited the belief of the old Qin clan, established the five emperors as the outskirts and sacrificed the supreme gods, and when Emperor Wu adapted to the political need of the great unified empire, he put the sacrificial rites in the suburbs.
WP=191
In the late Western Han Dynasty to the beginning of the Eastern Han Dynasty, the state carried out the Confucian reform of the suburban sacrificial system in the late Western Han Dynasty to the beginning of the Eastern Han Dynasty, the transition between the God and the rear earth God to the Confucian worship, the second of the earth God yG., and the time stipulates, the God son offering and the way of offering sacrifices to the sacrificial altar in different historical periods. The changes in the etiquette of the suburban sacrifices were carefully investigated.
The fourth chapter, "the establishment and sacrifices of the imperial temple and the emperor's mausoleum in the Han Dynasty". First, the systematic examination of the various forms, evolution and etiquette characteristics of the imperial temple in the Han Dynasty. From the point of view of the imperial temple, the Han Dynasty had a distinct characteristic. From the point of view of the imperial power, the Western Han Dynasty not only followed the tradition of the temple of the Beijing teachers, but also the first. The way to set up the emperor's temple in the Prefecture was created, and the imperial temple of the emperor had its own characteristics, not only every emperor had its own temple, but also the emperor set up the temple from the emperor to the mausoleum, and was built by the Emperor himself before his life. This characteristic of the temple reflects the spirit of the people at that time. After the establishment of the Eastern Han Dynasty, the establishment of the temple was simplified. The ancestor of the emperor in the Han Dynasty and the temple of the Han Dynasty, respectively, established the temple system of the same hall in the Han Dynasty. There were two ways of regular and irregular sacrifices, regular sacrifices and regular sacrifices, the regular sacrifice was the month sacrifice in the Western Han Dynasty, and the Eastern Han Dynasty was changed to four. The sacrifices were mostly due to major state affairs and royal family affairs. Secondly, the characteristics and etiquette of the mausoleum sacrificial sacrifices were also investigated in different stages of the Han Dynasty. In the Han Dynasty, the Qin Dynasty and the Qin Dynasty set up the mausoleum, the bedding hall and the temple were sacrificed, but the Emperor's sacrificial temple in the Western Han Dynasty did not sacrifice the mausoleum; after the Eastern Han Dynasty, Emperor Guang Wu began to patrol the Western Han imperial mausoleum and Emperor Han Ming emperor. The imperial mausoleum of the emperor was sacrificed on a regular basis. Since then, the Eastern Han emperors became the main means of sacrificing the ancestors of the Eastern Han Dynasty. Although the position of the mausoleum was greatly improved in the Eastern Han Dynasty, the temple was still a political symbol of the state's blood rule.
The fifth chapter, "the setting and sacrifice of the state of the two Han states". In this chapter, we systematically inspect the state of the Han Dynasty from the three aspects of the setting of the state, the yG attribute of the state and the characteristics of the sacrifice of the state. The sacrifice of the state is derived from the original land and the worship of grain God, and the state after the state is formed as a land. At the beginning of the establishment of the country, the state has established a system of sacrificial sacrifices according to the administrative level, the commune of the country above the state, the highest level of state also known as the official society, and Wang Mang, in addition to the official society. This mode was set up in the state of the Han Dynasty, which reflects the objective reality of the state sovereignty consciousness strengthened under the centralization system. Although the state God yG is the God of nature, the sacrifices are often accompanied by human God, the period of Wang Mang's ruling, the Western Han Dynasty with Da Yu and the state, the local commune and the local community also have tribute to the local. In the Han Dynasty, the Han Dynasty was often sacrificed in the Han Dynasty, two, August, and the one year old and three ancestral shrines. There were no regulations of the temple society during the Han Dynasty, which was directly related to the loss of the nature of the earth God in the Han Dynasty.
The sixth chapter, "the other types of sacrifice in the Han Dynasty". The object of this chapter is to study other sacrifices except the above three core sacrifices. First, take the Buddhist and Ming Tang as an example to investigate the sacrifices in the national ceremony.
【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2004
【分類號】：K234

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