本文選題：兩漢之際 + 讖緯��； 參考：《華中師范大學(xué)》2017年碩士論文

【摘要】：從漢成帝建始元年(公元前32年)到光武帝建武中元二年(公元57年)的兩漢之際,可以視作一個(gè)時(shí)移世易、號(hào)令四嬗、風(fēng)云際會(huì)的大動(dòng)亂時(shí)期。兩漢之際是一個(gè)神權(quán)時(shí)代,彌漫在天命與正統(tǒng)之爭(zhēng),讖緯與再受命思潮之下。兩漢之際讖緯學(xué)說(shuō)的分布具有很強(qiáng)的地域性特點(diǎn),以陰陽(yáng)家的五德終始說(shuō)神秘主義思想為內(nèi)核,雜糅了北方燕齊方士的陰陽(yáng)五行思想、韓趙儒生的天人感應(yīng)論思想、楚文化的巫鬼傳統(tǒng)、巴蜀文化的神秘主義思想四條主要來(lái)源,使得河南、河北、山東、四川、兩湖地區(qū)成為兩漢讖緯最為盛行的地區(qū),而且以王莽、劉秀為兩漢讖緯神學(xué)的集大成者。西漢晚期成哀之際出現(xiàn)了眾多的自然災(zāi)異現(xiàn)象,導(dǎo)致了以甘忠可、夏賀良為代表的再受命思潮逐漸興起,并出現(xiàn)了許多末世信仰危機(jī)。在這樣的思潮之下,鄒衍、董仲舒先后建立起來(lái)的五德三統(tǒng)觀逐漸走向顛覆,而劉向、劉歆父子改造出來(lái)的“堯后火德”學(xué)說(shuō)大行其道。面對(duì)頻繁的自然災(zāi)異與信仰危機(jī),眭弘、路溫舒、谷永、鮑宣等士大夫挺身而出,提出了自己的救世主張,然而并不能挽救西漢王朝的統(tǒng)治危機(jī)。西漢滅亡之后,王莽的新朝試圖以“陽(yáng)九之厄,百六之會(huì)”理論來(lái)承漢之德、再受天命,自稱(chēng)為“舜后土德”,以圖讖和符命自矜,并進(jìn)行了托古改制和古史系統(tǒng)的大整理,這直接引發(fā)了甄豐、劉歆的謀反事件以及綠林赤眉農(nóng)民起義的反抗。新朝滅亡后,王郎、隗囂、竇融、劉揚(yáng)等政權(quán)都提出了自己的讖緯與正統(tǒng)思想,蜀王公孫述甚至還與劉秀展開(kāi)了關(guān)于讖緯學(xué)說(shuō)的大辯論。然而這些政權(quán)對(duì)讖緯的改造與重構(gòu)最終都走向了失敗。光武帝劉秀憑借《河圖赤伏符》等圖讖以及中興二十八將等功臣穩(wěn)定民心、統(tǒng)一天下,最終鞏固了東漢王朝。光武帝在位晚期,在意識(shí)形態(tài)領(lǐng)域采取了宣布圖讖于天下、始正火德、封禪泰山、以薄太后配享高廟等手段,有效的實(shí)現(xiàn)了讖緯學(xué)說(shuō)的官方化,重新建立了漢家堯后的正統(tǒng)之德,推動(dòng)了光武中興的實(shí)現(xiàn)。班彪的《王命論》就是東漢初期讖緯學(xué)說(shuō)的肇端之作。然而,鄭興、桓譚、尹敏等人卻對(duì)光武帝迷信讖緯展開(kāi)了尖銳的批評(píng),這閃爍著樸素的無(wú)神論火花。兩漢之際讖緯和再受命思潮的出現(xiàn)絕不是偶然的,其出現(xiàn)有多方面因素。這其中既有頻繁的災(zāi)異與符命、士人從厭漢到思漢的政治抉擇,也有統(tǒng)治者利用圖讖作為工具、以及經(jīng)學(xué)的神秘化與方士化儒生的推動(dòng)。兩漢之際讖緯、再受命參與到了政權(quán)更迭、儲(chǔ)位繼承、農(nóng)民起義、軍閥割據(jù)、自然災(zāi)異、天文歷法、封禪儀式、宗教文化等諸方面內(nèi)容,對(duì)于后世也產(chǎn)生了深遠(yuǎn)的影響。它打破了王朝神話,成為歷代統(tǒng)治者改朝換代的理論武器;深刻影響了從漢到唐的神權(quán)政治;促進(jìn)了兩漢今古文經(jīng)學(xué)的交流與爭(zhēng)鳴;激發(fā)了東漢以后學(xué)者對(duì)于讖緯學(xué)說(shuō)的研究與批判;推動(dòng)了天文歷法的進(jìn)步與普及。
[Abstract]:From the first year of the founding of Emperor Cheng of the Han Dynasty (32 BC) to the second year of the Chinese Yuan Dynasty (57 AD) of Emperor Guangwu, it can be regarded as a period of great turmoil. During the Han Dynasty, it was a theocracy era, filled with the struggle between the destiny and orthodoxy, the prophecy and the redirection of thought. At the time of the Han Dynasty, the distribution of the doctrine of augury and weft had a strong regional character. With the mysticism of the five virtues of the Yin-yang family as the core, the mixture of the Yin and Yang five elements thought of the northern Yan and Qi scholars, and the Han Zhao Jusheng's theory of the induction of Heaven and Man, The tradition of witches and ghosts in Chu culture and the mysticism of Bashu culture came from four main sources, which made Henan, Hebei, Shandong, Sichuan and Lake regions the most popular areas in the Han Dynasty, and Wang Mang was the most popular region. Liu Xiu was the epitome of the theology of prophecy in the Han Dynasty. Many natural disasters appeared in the late Western Han Dynasty, which led to the rising of the reordered trend of thought represented by Gan Zhongke and Xia he Liang, and the emergence of many crisis of belief in the late period of the Western Han Dynasty. Under such a trend of thought, Zou Yan and Dong Zhongshu gradually subverted the view of five virtues and three unification, while Liu Xiang, Liu Xin and his son reformed the theory of "Yao's fire after fire". In the face of frequent natural disasters and faith crisis, Sui Hong, Lu Wenshu, Gu Yong, Bao Xuan and other literati came forward and proposed their own savior Zhang, but could not save the Western Han Dynasty ruling crisis. After the death of the Western Han Dynasty, Wang Mang's new dynasty tried to accept the virtue of the Han Dynasty by the theory of "the Nine of the Yang, the meeting of the six", and then received the order of Heaven, calling itself "the earth virtue after Shun", with the aim of making the prophecy and the command of the emperor proud, and carrying out the great arrangement of the system of the reform of the ancient system and the ancient history system. This directly triggered the rebellion of Yan Feng and Liu Xin, as well as the rebellion of Green Forest and Chimei Peasant uprising. After the demise of the new dynasty, Wang Lang, Kui Rao, Dou Rong, Liu Yang and other political regimes put forward their own prophecy and orthodox thought, Shu King Gongsun Shu even launched a great debate on the doctrine of prophecy with Liu Xiu. However, the transformation and reconstruction of the prophecy by these regimes eventually went to failure. Liu Xiu, the emperor of Guangwu, was able to stabilize the people's heart and unify the world by means of the prophecies such as "Hetu Chek Fu Fu" and ZTE 28, and finally consolidated the Eastern Han Dynasty. In the late period of the reign of Emperor Guangwu, in the field of ideology, he adopted the proclamation of prophecy in the world, the beginning of the fire of virtue, the closure of Mount Tai, and the sharing of the temple by the Queen Mother, and so on, which effectively realized the official doctrine of the prophecy. Established the orthodoxy of Han Dynasty after Yao, promoted the realization of Guangwu ZTE. Ban Biao's Theory of King's Life is the work of the early Eastern Han Dynasty. However, Zheng Xing, Huantan, Yin Min and others carried out sharp criticism of Emperor Guangwu's superstitious prophecies, which sparkled with simple atheism. At the time of Han Dynasty, the appearance of prophecy and reordered thought was not accidental, it had many factors. There are frequent disasters and charms, the political choices of scholars from the Chinese to the Han, and the rulers' use of the prophecy as a tool, as well as the mysticism of the classics and the promotion of the Confucian scholars. During the Han Dynasty, the augury was ordered to participate in the regime change, the inheritance of the storehouse, the peasant uprising, the separation of warlords, the natural disasters, the astronomical calendar, the ceremony of sealing Zen, the religious culture, and so on, which also had a profound influence on the later generations. It broke the myth of the dynasty and became the theoretical weapon for the rulers to change their dynasties; it deeply influenced the theocratic politics from the Han to the Tang dynasties and promoted the exchanges and contentions between the ancient classics of the Han Dynasty and the modern times. It inspired the scholars to study and criticize the doctrine of prophecy after the Eastern Han Dynasty, and promoted the progress and popularization of astronomical calendars.
【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】：2017
【分類(lèi)號(hào)】：K234

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