義和團迷信及其社會反應(yīng)考察
發(fā)布時間：2018-08-14 13:19
【摘要】： 義和團運動帶有濃厚的迷信色彩,這既有著客觀的社會環(huán)境條件,也有復(fù)雜的社會心理因素。就其客觀的社會環(huán)境條件而言,與晚清民俗關(guān)系至為密切。從相關(guān)心理因素來說,義和團“降神附體”之類的“神術(shù)”,不排除在心理暗示作用下,確能使人體達到超常狀態(tài),產(chǎn)生奇特而明顯精神作用的情況,這使團民對“神術(shù)”更加深信不疑,幻想利用它抵擋和戰(zhàn)勝洋人。而團民不斷制造迷信借口,則與其自我辯解的心理動機有直接關(guān)系,這是為減少認(rèn)知不協(xié)調(diào)而采取的自我保護。義和團利用迷信進行宣傳動員,確實收到某些實效,對推動義和團運動的發(fā)展壯大起了一定積極作用。但是,其相關(guān)輿論宣傳和自我辯解的迷信借口,多為不實之詞,虛妄荒誕,其負(fù)面影響也是明顯的。 對于義和團迷信,相關(guān)各社會群體和階層從不同的利益和需要出發(fā),也作出各種不同反應(yīng)：在義和團運動高潮時期,非團民眾對義和團迷信的反應(yīng),以“崇信”與“盲從”為主要特征,而至義和團衰落時期,他們認(rèn)識到義和團并不真正具有奇異超凡的“神術(shù)”,遂對其由先前的信從轉(zhuǎn)變?yōu)閼岩赡酥羻适湃�。以慈禧太后為首的清廷“守舊派”,出于所謂“借拳剿洋”的政治需要,曾“認(rèn)可”義和團“神道”,幻想利用其“神術(shù)”滅洋,也試圖“利用”義和團的迷信弱點,對其加以限制和約束,及至最后清廷轉(zhuǎn)向?qū)αx和團進行嚴(yán)酷鎮(zhèn)壓,自然也就割斷了此前“守舊派”與義和團連結(jié)的紐帶�！耙话恪惫偌潓αx和團迷信的反應(yīng)頗為復(fù)雜,大致可分為“迎合”與“反對”兩個方面。所謂“迎合”又分兩種情況：一部分官紳出于仇教排外心理,肯定義和團神道滅洋；另有部分官紳則在逢迎心理驅(qū)使下,附和義和團迷信。反對義和團仇教滅洋的官紳,則無例外地也反對其神道,視之為“邪教倡亂”,斥其“邪術(shù)不可恃”,其中所包含的政治用意十分明顯,當(dāng)然,也有從純文化的角度否定義和團迷信的,顯示出深受儒家思想的影響而以“雅”辟“俗”的文化傾向。 庚子年及20世紀(jì)初年的報刊輿論,也對義和團迷信作出反應(yīng)。盡管各報的政治傾向不同,如有的站在義和團的敵對立場,有的則對義和團起事給予某種程度的同情和支持,但當(dāng)論及義和團迷信時,幾乎無例外地都給予否定,顯示出相當(dāng)?shù)内呁�。報刊輿論通過對義和團迷信的反思,倡導(dǎo)“破除迷信”而廣開民智,這與義和團迷信給予它的警示直接相關(guān),這種輿論成為20世紀(jì)初年啟蒙運動的先聲和前奏,顯示出義和團事件給予國人的深刻啟示。
[Abstract]:The Boxer Movement has a strong superstition color, which has both objective social environment conditions and complex social psychological factors. As far as its objective social environment conditions are concerned, it is closely related to the folk customs of the late Qing Dynasty. This makes the regiment people more convinced of the "magic" and fantasize about using it to resist and defeat foreigners. The constant creation of superstitious excuses by the regiment people is directly related to their psychological motivation of self-justification, which is the self-employed to reduce cognitive dissonance. Protection. The Boxer Regiment did receive some positive results in its propaganda and mobilization through superstition, which played a positive role in promoting the development of the Boxer Movement.
As for the superstition of the Boxer League, the various social groups and strata concerned responded differently from different interests and needs: during the climax of the Boxer Movement, the reaction of the non-Boxer masses to the superstition of the Boxer League was characterized by "belief" and "blind obedience", and during the decline of the Boxer League, they realized that the Boxer League was not real. The "conservative school" of the Qing Dynasty, headed by Empress Dowager Cixi, had "recognized" the Boxer's "divinity" and fantasized about using its "divinity" to exterminate the foreign countries, as well as attempted to "utilize" the Boxer's superstition, for the political needs of "suppressing the foreign countries with fists". In the end, the Qing Dynasty turned to cruel repression of the Boxers, which severed the ties between the "conservatives" and the Boxers. In two cases, some of the officers and gentry, out of their hatred of religion and xenophobia, affirmed that the Boxer's Shinto was exterminated, while others, driven by pandering to the Boxer's superstition, echoed the Boxer's superstition. The political intention is very obvious, of course, there are also from a purely cultural point of view to negate the Boxer superstition, showing a deep influence of Confucianism and "refined" to "vulgar" cultural tendency.
The press and public opinion in the Boxer Age and the early 20th century also reacted to the Boxer superstition. Although the political tendencies of the newspapers were different, some of them stood in the hostile position of the Boxer League and some gave sympathy and support to the Boxer Uprising to a certain extent, almost all of them negated the Boxer superstition, showing a considerable degree of sympathy and support. The newspapers and periodicals advocated "breaking the superstition" and broadening the people's wisdom by introspecting the Boxer superstition, which was directly related to the warning given to it by the Boxer superstition. This kind of public opinion became the forerunner and prelude of the Enlightenment Movement in the early 20th century and showed the profound enlightenment of the Boxer Incident.
【學(xué)位授予單位】：河北師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：K256.7
本文編號：2182980
[Abstract]:The Boxer Movement has a strong superstition color, which has both objective social environment conditions and complex social psychological factors. As far as its objective social environment conditions are concerned, it is closely related to the folk customs of the late Qing Dynasty. This makes the regiment people more convinced of the "magic" and fantasize about using it to resist and defeat foreigners. The constant creation of superstitious excuses by the regiment people is directly related to their psychological motivation of self-justification, which is the self-employed to reduce cognitive dissonance. Protection. The Boxer Regiment did receive some positive results in its propaganda and mobilization through superstition, which played a positive role in promoting the development of the Boxer Movement.
As for the superstition of the Boxer League, the various social groups and strata concerned responded differently from different interests and needs: during the climax of the Boxer Movement, the reaction of the non-Boxer masses to the superstition of the Boxer League was characterized by "belief" and "blind obedience", and during the decline of the Boxer League, they realized that the Boxer League was not real. The "conservative school" of the Qing Dynasty, headed by Empress Dowager Cixi, had "recognized" the Boxer's "divinity" and fantasized about using its "divinity" to exterminate the foreign countries, as well as attempted to "utilize" the Boxer's superstition, for the political needs of "suppressing the foreign countries with fists". In the end, the Qing Dynasty turned to cruel repression of the Boxers, which severed the ties between the "conservatives" and the Boxers. In two cases, some of the officers and gentry, out of their hatred of religion and xenophobia, affirmed that the Boxer's Shinto was exterminated, while others, driven by pandering to the Boxer's superstition, echoed the Boxer's superstition. The political intention is very obvious, of course, there are also from a purely cultural point of view to negate the Boxer superstition, showing a deep influence of Confucianism and "refined" to "vulgar" cultural tendency.
The press and public opinion in the Boxer Age and the early 20th century also reacted to the Boxer superstition. Although the political tendencies of the newspapers were different, some of them stood in the hostile position of the Boxer League and some gave sympathy and support to the Boxer Uprising to a certain extent, almost all of them negated the Boxer superstition, showing a considerable degree of sympathy and support. The newspapers and periodicals advocated "breaking the superstition" and broadening the people's wisdom by introspecting the Boxer superstition, which was directly related to the warning given to it by the Boxer superstition. This kind of public opinion became the forerunner and prelude of the Enlightenment Movement in the early 20th century and showed the profound enlightenment of the Boxer Incident.
【學(xué)位授予單位】：河北師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：K256.7
【引證文獻】
相關(guān)博士學(xué)位論文 前1條
1 李細(xì)成;中國哲學(xué)視域下的耶儒互動研究[D];山東大學(xué);2012年
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