《左傳》人物稱謂研究
發(fā)布時間：2019-05-08 23:12
【摘要】：稱謂是人和人之間由于親屬或其他方面的社會關(guān)系而被賦予的稱呼和名稱,它標(biāo)志著人在社會中的特定身份和地位,既是一種語言現(xiàn)象,也是一種社會、文化現(xiàn)象�！蹲髠鳌纷鳛槲覈谝徊看罅坑涊d人物稱謂的古代典籍,不僅全面載錄了春秋時期乃至三代重要歷史人物的多種稱謂,而且還提供了先秦社會生活、典章制度與禮儀規(guī)范等重要的文獻資料�！蹲髠鳌分腥宋锓Q謂的表達豐富多樣,除了顯示血緣關(guān)系的親屬稱謂之外,還有標(biāo)志社會地位、職官身份等內(nèi)容的社會稱謂。面對不同的交際對象,稱謂的使用不一樣。即便是相同的稱謂,在不同的場合使用,所代表的涵義也有所差別。因此,將《左傳》人物稱謂放在具體的語言交際場合進行系統(tǒng)地研究,有助于讀者明了其中的人物關(guān)系,更有助于揭示其所體現(xiàn)的交際原則和社會文化。本論文以《左傳》中出現(xiàn)的人物稱謂為研究對象,分為三個章節(jié)進行討論。前兩章是對《左傳》人物稱謂進行分類研究。按照稱謂的適用和功能,本文把《左傳》人物稱謂劃分為親屬稱謂和社會稱謂兩大類。親屬稱謂是伴隨著人類社會的產(chǎn)生而產(chǎn)生的,包括血親和姻親,反映的是宗族內(nèi)部的親屬關(guān)系和家庭形態(tài)。社會稱謂則是在親屬之外與其他人的社會交往中產(chǎn)生的,人們根據(jù)對方的社會地位、身份尊卑以及與自身關(guān)系的親疏來選擇使用“自卑而尊人”的敬稱、謙稱等禮貌用語,或者采用感情色彩較少的稱名等習(xí)慣稱謂。本文盡量深入挖掘每一個稱謂語的造字理據(jù)和構(gòu)詞方式,結(jié)合《左傳》中的實際用例,對其用法進行詳細地探討與分析,從而揭示他們之間復(fù)雜的社會關(guān)系。第三章討論的是《左傳》人物稱謂與社會制度的關(guān)系。周代是禮俗的大成時期,周人制定了一系列禮樂制度,把國家納入禮治的軌道。在婚姻制度方面,表現(xiàn)為婚姻形態(tài)的牢固性和婚姻制度的規(guī)范化。在族群之間的交往與斗爭中,周人積累了豐富的經(jīng)驗,認識到“男女同姓,其生不蕃”,制定了“同姓不婚”的原則。同時為了增加婚配資源,加強周民族與其他異姓民族的團結(jié),開始盛行媵婚和姑舅表婚。另一方面,周代去原始社會不遠,還殘存了一些母系氏族社會群婚的遺跡,如收繼婚、搶婚等原始婚姻形式。在姓氏制度方面,則形成了特有的“賜姓命氏”制度。周天子通過賜姓來確立宗法組織,分封諸侯,同時對血緣關(guān)系作出標(biāo)識。宗周政權(quán)確立后,諸侯國君為了便于統(tǒng)治國家,繼而采用“命氏”的辦法對同宗子弟或卿大夫進行封賜,即所謂的“諸侯立家”。此外,周公還制定了謚法制度,使定謚這種特殊的人物評價方式成為公認的社會道德準則。謚法制度在春秋時期得以完善,對統(tǒng)治階級的行為進行了有效的約束和規(guī)范,很好地維護了封建等級和社會禮制,顯示了稱謂的巨大社會功能。
[Abstract]:Appellation is a kind of address and name given to people because of their relatives or other social relations. It marks the specific status and status of people in society. It is not only a linguistic phenomenon, but also a kind of society, and it is not only a kind of language phenomenon, but also a kind of society. Cultural phenomena. Zuo Zhuan, as the first ancient book to record a large number of appellation of characters in our country, not only comprehensively recorded the various appellations of important historical figures of the Spring and Autumn period and even the three generations, but also provided the social life of the pre-Qin Dynasty. In Zuo Zhuan, the expression of appellation is rich and varied. In addition to kinship appellation which shows blood relationship, there are also social appellations that mark social status, official status and so on. In the face of different objects of communication, the use of appellation is not the same. Even the same appellations, used in different situations, represent different meanings. Therefore, it is helpful for readers to understand the relationship between characters and reveal the communicative principles and social culture embodied in Zuo Zhuan in the context of specific language communication. This thesis is divided into three chapters to study the characters' appellation in Zuo Zhuan (Zuo Zhuan). The first two chapters classify the appellation of Zuo Zhuan. According to the application and function of appellation, this paper divides the appellation of Zuo Zhuan into two categories: kinship appellation and social appellation. Kinship appellation comes into being with the emergence of human society, including consanguinity and in-laws, which reflects the kinship and family form within the clan. Social appellation comes into being in social interaction with other people other than relatives. People choose to use politeness terms such as "inferiority and respect" according to their social status, status and inferiority, as well as intimacy with their own relationship. Or the use of less emotional terms such as customary appellations. In this paper, we try our best to explore the motivation and the way of word formation of each address form, and discuss and analyze its usage in detail in combination with the actual use cases in Zuo Zhuan, so as to reveal the complicated social relations between them. The third chapter discusses the relationship between the appellation and the social system of Zuo Zhuan. Zhou Dynasty was a period of etiquette and custom, Zhou people formulated a series of etiquette and music system, put the country into the track of etiquette. In the aspect of marriage system, it is embodied in the firmness of marriage form and the standardization of marriage system. In the communication and struggle between ethnic groups, Zhou people accumulated a wealth of experience, realized that "men and women have the same surname, their birth is not Tibetan", and formulated the principle of "the same surname does not marry". In order to increase the resources of marriage and strengthen the unity between Zhou nationality and other nationalities of different surnames, concubine marriage and uncle's cousin marriage began to prevail. On the other hand, the Zhou Dynasty went to the primitive society not far away, but also remained some matriarchal clan social group marriage remains, such as receiving and succeeding marriage, predatory marriage and other primitive forms of marriage. On the aspect of surname system, it has formed a special system of giving family name. Zhou Tianzi established patriarchal organization by giving surnames, sealed the princes, and marked the blood relationship at the same time. After the establishment of the Zong-Zhou regime, in order to facilitate the ruling of the country, the princes then adopted the method of "Ming Shi" to seal down their children or officials of the same clan, that is, the so-called "princes to establish a family". In addition, Zhou Gong also formulated the posthumous law system, which made the special evaluation method of posthumous title a generally accepted social moral standard. The posthumous law system was perfected in the Spring and Autumn period, and the behavior of the ruling class was effectively restricted and standardized. The feudal hierarchy and social etiquette system were well maintained, showing the enormous social function of the appellation.
【學(xué)位授予單位】：曲阜師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：K225.04
本文編號：2472299
[Abstract]:Appellation is a kind of address and name given to people because of their relatives or other social relations. It marks the specific status and status of people in society. It is not only a linguistic phenomenon, but also a kind of society, and it is not only a kind of language phenomenon, but also a kind of society. Cultural phenomena. Zuo Zhuan, as the first ancient book to record a large number of appellation of characters in our country, not only comprehensively recorded the various appellations of important historical figures of the Spring and Autumn period and even the three generations, but also provided the social life of the pre-Qin Dynasty. In Zuo Zhuan, the expression of appellation is rich and varied. In addition to kinship appellation which shows blood relationship, there are also social appellations that mark social status, official status and so on. In the face of different objects of communication, the use of appellation is not the same. Even the same appellations, used in different situations, represent different meanings. Therefore, it is helpful for readers to understand the relationship between characters and reveal the communicative principles and social culture embodied in Zuo Zhuan in the context of specific language communication. This thesis is divided into three chapters to study the characters' appellation in Zuo Zhuan (Zuo Zhuan). The first two chapters classify the appellation of Zuo Zhuan. According to the application and function of appellation, this paper divides the appellation of Zuo Zhuan into two categories: kinship appellation and social appellation. Kinship appellation comes into being with the emergence of human society, including consanguinity and in-laws, which reflects the kinship and family form within the clan. Social appellation comes into being in social interaction with other people other than relatives. People choose to use politeness terms such as "inferiority and respect" according to their social status, status and inferiority, as well as intimacy with their own relationship. Or the use of less emotional terms such as customary appellations. In this paper, we try our best to explore the motivation and the way of word formation of each address form, and discuss and analyze its usage in detail in combination with the actual use cases in Zuo Zhuan, so as to reveal the complicated social relations between them. The third chapter discusses the relationship between the appellation and the social system of Zuo Zhuan. Zhou Dynasty was a period of etiquette and custom, Zhou people formulated a series of etiquette and music system, put the country into the track of etiquette. In the aspect of marriage system, it is embodied in the firmness of marriage form and the standardization of marriage system. In the communication and struggle between ethnic groups, Zhou people accumulated a wealth of experience, realized that "men and women have the same surname, their birth is not Tibetan", and formulated the principle of "the same surname does not marry". In order to increase the resources of marriage and strengthen the unity between Zhou nationality and other nationalities of different surnames, concubine marriage and uncle's cousin marriage began to prevail. On the other hand, the Zhou Dynasty went to the primitive society not far away, but also remained some matriarchal clan social group marriage remains, such as receiving and succeeding marriage, predatory marriage and other primitive forms of marriage. On the aspect of surname system, it has formed a special system of giving family name. Zhou Tianzi established patriarchal organization by giving surnames, sealed the princes, and marked the blood relationship at the same time. After the establishment of the Zong-Zhou regime, in order to facilitate the ruling of the country, the princes then adopted the method of "Ming Shi" to seal down their children or officials of the same clan, that is, the so-called "princes to establish a family". In addition, Zhou Gong also formulated the posthumous law system, which made the special evaluation method of posthumous title a generally accepted social moral standard. The posthumous law system was perfected in the Spring and Autumn period, and the behavior of the ruling class was effectively restricted and standardized. The feudal hierarchy and social etiquette system were well maintained, showing the enormous social function of the appellation.
【學(xué)位授予單位】：曲阜師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：K225.04
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