【摘要】：南北朝時(shí)期，在中國(guó)的南方和北方分別有兩個(gè)齊國(guó)：一個(gè)是公元479年由蕭道成在建康建立的齊國(guó)，史稱“南齊”；一個(gè)是公元550年由高洋在鄴城建立的齊國(guó)，史稱“北齊”。北齊國(guó)家存在了僅僅27年，公元577年北齊滅于北周，此時(shí)距隋朝建立僅差4年。北齊是北朝末期一個(gè)短命的國(guó)家，也是從魏晉南北朝時(shí)代向隋唐時(shí)代過(guò)渡的國(guó)家之一，具有承前啟后的歷史地位，對(duì)于研究從南北朝到隋唐的社會(huì)進(jìn)程有著一定的意義。 士人在中國(guó)傳統(tǒng)文化中有著特殊的地位。學(xué)界所說(shuō)的“士人”，大體說(shuō)來(lái)相當(dāng)于今天人們所說(shuō)的知識(shí)分子，不過(guò)由于古今學(xué)術(shù)重心不同，，古代士人是以社會(huì)知識(shí)為主的群體。至于涉及天文歷法、醫(yī)學(xué)、宗教等方面專門(mén)知識(shí)的知識(shí)分子，通常另有專稱。故本文所說(shuō)的古代士人或知識(shí)分子，主要指具備社會(huì)知識(shí)的群體，是狹義的、約定俗成意義上的傳統(tǒng)知識(shí)分子。 士人思想研究具有重要的學(xué)術(shù)意義。中國(guó)歷史的進(jìn)程，既是物質(zhì)文明的進(jìn)步，也是精神文明的發(fā)展，歸根到底，人們的思想是物質(zhì)生活和精神生活變化的動(dòng)力。在中國(guó)社會(huì)中，士人思想是社會(huì)各階層思想的主體，無(wú)論是上層社會(huì)貴族階層的思想，還是下層民眾的生活觀念，都可以在士人思想中尋覓出蹤跡。因而，把握一個(gè)時(shí)代士人思想是認(rèn)識(shí)一個(gè)時(shí)代的重要途徑。 北齊時(shí)代士人的思想至少表現(xiàn)為三種類型。第一種是以魏收為代表的官方喉舌型思想。這種類型的思想具有兩重特征：一方面，秉承傳統(tǒng)的官方意識(shí)形態(tài)，宣揚(yáng)儒教綱常和政治神秘主義，主張?zhí)煜乱唤y(tǒng)和皇權(quán)至上；另一方面，關(guān)注個(gè)人、家庭生活和生死問(wèn)題，思考國(guó)家與個(gè)人二者之間的關(guān)系問(wèn)題。第二種是以劉晝?yōu)榇淼囊嗳逡嚯s型思想。這種類型的思想以儒家思想為主體，以道家、陰陽(yáng)家、法家等思想為補(bǔ)充既關(guān)注公共秩序，也思考個(gè)人生活和終極命運(yùn)。第三種類型是以顏之推為代表的以治家為特色的思想。這種類型的思想雖不排斥官方的意識(shí)形態(tài)，但其關(guān)注的重心則在家庭，在家庭生活中的個(gè)人，注重人格的培養(yǎng)和性情的陶冶，尤其重視個(gè)人的生死問(wèn)題，并具有明顯的宗教信仰化傾向。 上述三種類型的士人思想具有明顯的共性特征。具體表現(xiàn)在，它們都秉承傳統(tǒng)的官方意識(shí)形態(tài)，遵循儒教的原則，但又在不同程度上疏離儒家傳統(tǒng)，走向道家思想甚至宗教，第一種類型較為正統(tǒng)，第二種類型居中，第三種類型走得最遠(yuǎn)。導(dǎo)致這種類型差異的主要原因是彼此政治立足點(diǎn)不同，對(duì)個(gè)人生命關(guān)注的程度不同。導(dǎo)致當(dāng)時(shí)知識(shí)分子關(guān)心生命問(wèn)題和宗教問(wèn)題的深層原因，既與個(gè)人性格因素有關(guān)，也與社會(huì)環(huán)境因素有關(guān)。
[Abstract]:During the Southern and Northern dynasties, there were two states of Qi in the south and north of China: one was founded by Xiao Daocheng in Jiankang in AD 479, known as "Southern Qi", and the other was founded by Gao Yang in Yecheng in AD 550, known as "Northern Qi". The Northern Qi state existed for only 27 years, and died out in the Northern Zhou Dynasty in 577 AD, just four years before the establishment of the Sui Dynasty. The Northern Qi Dynasty is a short-lived country at the end of the Northern Dynasty. It is also one of the transitional countries from the Wei, Jin and the Southern and Northern dynasties to the Sui and Tang dynasties. It has a historical status of connecting the past and the future, and has certain significance for the study of the social process from the Southern and Northern dynasties to the Sui and Tang dynasties. Scholars have a special position in Chinese traditional culture. Academic circles say "scholars", in general, are equivalent to intellectuals today, but because of the different academic center of ancient and modern, the ancient scholars are mainly a group of social knowledge. Intellectuals with expertise in astronomical calendars, medicine, religion, etc. Therefore, the ancient scholars or intellectuals in this article, mainly refers to the group with social knowledge, is a narrow sense, conventional sense of traditional intellectuals. The study of scholars' thought has important academic significance. The process of Chinese history is not only the progress of material civilization, but also the development of spiritual civilization. In the final analysis, people's thought is the motive force of material life and spiritual life change. In Chinese society, the thought of scholars is the main body of the thoughts of all social strata. Whether the thoughts of the upper class of the aristocrat or the idea of life of the lower class can be found in the thoughts of the scholars. Therefore, it is an important way to understand the thought of scholars in a time. There are at least three types of thought of scholars in the Northern Qi Dynasty. The first is the official mouthpiece thought represented by Wei Harvest. This type of thought has two characteristics: on the one hand, it upholds the traditional official ideology, propagates Confucian principles and political mysticism, and advocates the unification of the world and the supremacy of imperial power; on the other hand, it pays attention to the issues of individuals, family life and death. Think about the relationship between the state and the individual. The second kind is also Confucianism and miscellaneous type thought represented by Liu day. This type of thought takes Confucianism as the main body and Taoism, Yin-yang and Legalists as the supplement, which not only pays attention to public order, but also reflects on personal life and ultimate destiny. The third type is the idea of governing the family, represented by Yan Zhi-tzu. Although this type of thought does not exclude official ideology, its focus is on the family, the individual in family life, the cultivation of personality and the cultivation of temperament, with particular emphasis on the question of the life and death of the individual, And has the obvious religious belief tendency. The above three types of Scholars thought have obvious common features. In particular, they all adhere to the traditional official ideology and follow the principles of Confucianism, but to varying degrees they alienate the Confucian tradition and move towards Taoism and even religion. The first type is more orthodox and the second type is intermediate. The third type goes furthest. The main reason for this kind of difference is the different political standpoint of each other and the different degree of attention to personal life. The deep causes of intellectuals' concern about life and religion at that time were not only related to personal character but also to social environment.
【學(xué)位授予單位】：南開(kāi)大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2012
【分類號(hào)】：D691.71;K239.24

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