本文選題：兩漢南北朝 + 淫祠��； 參考：《河北師范大學(xué)》2002年碩士論文

【摘要】： 淫祠是濫設(shè)的祠廟。為名山大川，或帝王圣賢立祠，只要立在不恰當(dāng)?shù)牡胤交蛘卟辉谡募赖淅�；以及為生前沒有什么功德的人立祠，就是淫祠。淫祠它屬于民間信仰的范疇，是民眾信仰的客觀物質(zhì)載體。 各種各樣的淫祠由民眾不同的心理動機(jī)建立起來了。這些心理出發(fā)點(diǎn)反映了當(dāng)時民眾的一些思維傾向。對失敗者的憐憫心理反映了民眾對一些沒有善終之人的同情，也是體現(xiàn)出民眾具有獨(dú)立的思想意識；對清官的懷念心理反映了當(dāng)時統(tǒng)治階層的殘暴與下層民眾的生活痛苦；對英雄人物的崇拜反映了下層民眾對英雄人物所具有的巨大能力的敬仰；對神仙的崇拜則體現(xiàn)了在生活無助的現(xiàn)實(shí)中，民眾對美好生活的向往，因?yàn)樯裣删哂谐驳姆ㄐg(shù)，可以輕易的實(shí)現(xiàn)理想；對惡霸的敬畏心理體現(xiàn)了民眾在橫行無忌的地方惡勢力面前的軟弱無力；盲目的從眾心理則表現(xiàn)了下層民眾的愚昧與落后。這些都是下層民眾思想中的主要傾向。 淫祠一直處于靜態(tài)與動態(tài)兩種狀態(tài)中。地域性是淫祠靜態(tài)的主要表現(xiàn)，多元性與變化性則是淫祠動態(tài)的主要方面。淫祠產(chǎn)生在一定的地域內(nèi)，自然就形成一定的信仰范圍。在時間的長河里，會不斷的產(chǎn)生新的淫祠。而這些淫祠也會因某種際遇而有地位與信仰程度的變化。所以淫祠是在動態(tài)與靜態(tài)的互相作用下發(fā)展著。 淫祠一旦形成，其中神靈就會成為民眾祈禱的對象，實(shí)際上就成為民眾在無助的時候的保護(hù)神。這樣，大小規(guī)模的祭祀活動就會蜂擁而至，對社會財(cái)富造成極大的浪費(fèi)。對淫祠的祭祀也往往成為愉悅自己的方式，娛樂性也體現(xiàn)出來。而政府對淫祠雖然會有不同程度的禁止政策，但是總是在很短的時間內(nèi)實(shí)行，更多的時間或者說是絕大多數(shù)時間內(nèi)淫祠的存在都未有嚴(yán)格的限制。而且淫祠的信仰往往與政府在態(tài)度上是不一致的。民眾與淫祠神靈的關(guān)系僅僅是對其有所求，在有的傳說中也體現(xiàn)了對神靈的蔑視。淫祠的日常主持者應(yīng)該是各種廟祝或廟神巫。但是在某種情況下，，地方官的參與也會給予其合法化的地位，這就體現(xiàn)出政府導(dǎo)向與下層民眾信仰之間的互動關(guān)系。也是統(tǒng)治思想與民眾思想之間差異的具體表現(xiàn)之一。 淫祠的神靈已經(jīng)成為民眾的心理需要和精神支柱，成為化解現(xiàn)實(shí)生活與理想之間矛盾的精神推動力量，是民眾從事現(xiàn)實(shí)活動的心理安慰。所以說它體現(xiàn)了下層民眾的心理歸屬感。
[Abstract]:The obscene temple is an overbuilt temple. To set up shrines for famous mountains and rivers, or for emperors and saints, as long as they stand in an inappropriate place or not in government ceremonies, and for those who did not have any meritorious service in their lifetime, that is, the procurers' shrine. It belongs to the category of folk belief and is the objective material carrier of popular belief. All kinds of obscenities are set up by different psychological motives of the people. These psychological starting points reflect some of the people's thinking tendencies at that time. The compassion for the losers reflects the sympathy of the people for those who do not have a good end, and also reflects the independent ideological consciousness of the people, the nostalgia for the clean government reflects the tyranny of the ruling class at that time and the life pain of the lower class. The worship of heroes reflects the admiration of the lower classes for the great abilities of the heroes; the worship of the gods reflects the people's yearning for a better life in the helpless reality of life, because the gods have extraordinary spells. It is easy to realize the ideal; the fear of bullies reflects the weakness of the masses in the rampant local evil forces; the blind mentality of conformity shows the ignorance and backwardness of the lower class. These are the main tendencies in the minds of the lower classes. The shrine has been in both static and dynamic state. The regional nature is the main manifestation of the static state, and the diversity and variation are the main aspects of the dynamic. The obscenity shrine comes into being in a certain area, and naturally forms a certain range of beliefs. In the long river of time, will continue to produce new shrines. These shrines can also have a change of status and belief because of a certain chance. Therefore, it is in the dynamic and static interaction between the development of the temple. Once the shrine is formed, the gods will become the object of public prayer and, in fact, the protector of the people when they are helpless. In this way, the size of the sacrificial activities will flock to, causing a great waste of social wealth. The sacrificial sacrifice to the obscenity shrine often becomes the way to delight oneself, the entertainment also manifests. Although the government will have a different degree of prohibition policy, but always in a very short period of time, more time, or most of the time, there are no strict restrictions on the existence of the obscenity temple. Moreover, the beliefs of the procurers are often inconsistent with the attitude of the government. The relationship between the people and the deities is only for them, and in some legends they also show contempt for the gods. The day-to-day chaperones should be all kinds of temples or temple gods and witches. But in some cases, the participation of local officials will also legalize it, which reflects the interaction between government guidance and the beliefs of the lower classes. It is also one of the concrete manifestations of the difference between the ruling thought and the popular thought. The deity of the shrine has become the psychological need and spiritual support of the people, the spiritual driving force to resolve the contradiction between real life and ideal, and the psychological comfort for the public to engage in practical activities. So it reflects the psychological sense of belonging of the lower class.
【學(xué)位授予單位】：河北師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2002
【分類號】：K234;K235

【引證文獻(xiàn)】

相關(guān)期刊論文 前1條

1 鄭先興;;漢代民間信仰的研究范式及其趨向[J];南都學(xué)壇;2011年04期

相關(guān)博士學(xué)位論文 前1條

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

相關(guān)碩士學(xué)位論文 前3條

1 彭?xiàng)澻?簡論儒教的“淫祀”問題[D];上海師范大學(xué);2011年

2 謝娟;西蜀名人紀(jì)念園林及其紀(jì)念性研究[D];四川農(nóng)業(yè)大學(xué);2008年

3 黃藝彬;漢代靈魂觀念研究[D];杭州師范大學(xué);2012年

本文編號：2101493