【摘要】： 人們?cè)谂c動(dòng)物的長期交往中,創(chuàng)造了豐富燦爛的動(dòng)物文化。先秦文獻(xiàn)記載了數(shù)量可觀的動(dòng)物資源,里面珍藏著當(dāng)時(shí)人們對(duì)動(dòng)物的認(rèn)識(shí)和研究,成為保存和探究動(dòng)物文化的重要資料。 動(dòng)物文化與人類的心理思維、宗教信仰、生產(chǎn)生活等都有著密不可分的關(guān)系,研究動(dòng)物文化為研究歷史提供了一個(gè)獨(dú)特的角度,受到學(xué)術(shù)界的重視。本文試圖對(duì)動(dòng)物文化和文化動(dòng)物的相關(guān)概念進(jìn)行整理,使人們更容易理解動(dòng)物在人類生活中的功用,特別是對(duì)作為我們所崇拜的圖騰動(dòng)物進(jìn)行正確的評(píng)價(jià)。 本文主要分三部分,第一部分從概括動(dòng)物文化和文化動(dòng)物較為準(zhǔn)確的定義入手,給研究動(dòng)物文化的相關(guān)名詞“正名”。其次,將文化動(dòng)物以文化學(xué)、生物學(xué)相結(jié)合的標(biāo)準(zhǔn)進(jìn)行分類,把先秦文獻(xiàn)記載的動(dòng)物分為真實(shí)動(dòng)物和虛幻動(dòng)物兩類。真實(shí)動(dòng)物又可以分為真實(shí)反映和功能虛幻兩類。第二部分,全面分析真實(shí)動(dòng)物。先秦時(shí)期,人們已經(jīng)有了動(dòng)物分類意識(shí),掌握了初步的動(dòng)物學(xué)知識(shí),特別是可以馴服動(dòng)物作為自己的工具,把動(dòng)物作為自己的生產(chǎn)生活資源。先秦時(shí)期,人們還通過觀察動(dòng)物豐富了文學(xué)的內(nèi)容,并開始享受肉食帶給自己的滿足感。但在當(dāng)時(shí)宗教信仰彌漫的社會(huì),人們還為動(dòng)物賦予了虛幻功能,把動(dòng)物作為自己的祖先和血親,認(rèn)為它們可以溝通神人,并把動(dòng)物行為與人類的美好品德相聯(lián)系,出現(xiàn)了“比德”的文化現(xiàn)象。第三部分,概述虛幻動(dòng)物的特點(diǎn),分析虛幻動(dòng)物和動(dòng)物的功能虛幻之問的關(guān)系,并針對(duì)當(dāng)下關(guān)于龍圖騰的爭(zhēng)議,著重探討我們應(yīng)如何看待虛幻動(dòng)物。
[Abstract]:In the long-term contact with animals, people have created rich and splendid animal culture. Pre-Qin documents recorded a considerable number of animal resources, which treasure the understanding and research of animals at that time, and become an important material to preserve and explore animal culture. Animal culture is closely related to human psychological thinking, religious belief, production and life, etc. The study of animal culture has provided a unique angle for the study of history, which has been attached great importance to by academic circles. This paper attempts to sort out the related concepts of animal culture and cultural animals so that people can easily understand the function of animals in human life, especially the correct evaluation of totem animals that we worship. This paper is divided into three parts. The first part begins with the accurate definition of animal culture and cultural animal, and gives the relative noun "correct name" to study animal culture. Secondly, the cultural animals are classified according to the criteria of combining culture and biology, and the animals recorded in the pre-Qin literature are divided into two categories: real animals and illusory animals. Real animals can be divided into two categories: real reflection and functional illusory. The second part, the comprehensive analysis of real animals. In the pre-Qin period, people had already had the consciousness of animal classification, mastered the preliminary zoology knowledge, especially could tame the animal as their own tool, take the animal as their own production and life resources. In the pre-Qin period, people enriched literature by observing animals and began to enjoy the satisfaction brought by meat. But in the religious society of that time, people also endowed the animals with illusory functions, regarded animals as their ancestors and blood relatives, thought that they could communicate with God and people, and linked animal behavior to the good character of human beings. The cultural phenomenon of "Bede" appeared. The third part summarizes the characteristics of illusory animals, analyzes the relationship between illusory animals and functional illusory questions of animals, and focuses on how to treat illusory animals in view of the current controversy about dragon totem.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2009
【分類號(hào)】：K225

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本文編號(hào)：2127423