本文關(guān)鍵詞： 善士 宗教 儒家思想 果報信仰　出處：《南京大學(xué)》2013年碩士論文　論文類型：學(xué)位論文

【摘要】：江南地區(qū)素來有著樂善好施的傳統(tǒng),自明清以來,江南的慈善事業(yè)高度發(fā)展。隨著朝廷官方和儒家精英的提倡,加之整個社會“上行下效”的共同努力,有清以來,善書及其所宣揚的儒家通俗倫理與感應(yīng)果報的信仰非常迅速地在社會各個階層得到推廣滲透。伴隨著善書的大量出現(xiàn),善會善堂的興起,清代的江南儒者士人逐漸形成了一條勸善譜系。 在中華帝國晚期,王朝的統(tǒng)治基礎(chǔ)日趨動搖,呈現(xiàn)出“日之將夕,悲風(fēng)驟至”的亂世景象,不僅身為上層精英的士大夫們紛紛尋求拯救危局之策,居于“中層”的地方士紳也以經(jīng)世救民為己任。甚至可以說,地方士紳在維護(hù)基層社會穩(wěn)定、重整道德秩序方面,較之上層士大夫扮演著更為重要的角色。同時,在明清善士的思想中,儒家倫理與經(jīng)世濟(jì)民之理想是和超自然的感應(yīng)信仰交織在一起的,他們在挽救世道人心的過程中亦注重積累自身功德。 通過研究彭紹升、潘曾沂、余治、嚴(yán)辰、經(jīng)元善等江南善士的勸善活動與思想信仰,對于我們了解鬼神信仰、感應(yīng)果報等宗教因素在清代儒者生活世界中所占比重,考察儒家世俗化的進(jìn)程以及民間勸善運動的本質(zhì)有著重要意義。
[Abstract]:Jiangnan area has always had the tradition of charity, since the Ming and Qing dynasties, the charity in Jiangnan has developed highly. Along with the government official and the Confucian elite advocated, coupled with the whole society "good and effective" joint efforts. Since the Qing Dynasty, the good books and the Confucian popular ethics and the belief of the result of feeling the result have been spread and infiltrated very quickly in all social strata. With the emergence of the good books, the good society and the good church rose very quickly. The Confucian scholars in the south of the Yangtze River in the Qing Dynasty gradually formed a pedigree of persuasion. In the late period of the Chinese Empire, the ruling foundation of the dynasty became increasingly shaky, showing the turbulent scene of "the day passed, the sad wind suddenly arrived", not only the literati and officials, who were the elite of the upper class, sought to save the crisis one after another. The local gentry living in the "middle level" also took the task of managing the world and saving the people as their own duty. It can even be said that the local gentry maintained social stability at the grass-roots level and reformed the moral order. At the same time, the Confucian ethics and the ideal of benefiting the people were intertwined with the supernatural inductive beliefs in the thought of the good scholars in the Ming and Qing dynasties. They also pay attention to the accumulation of their own merit in the process of saving the hearts and minds of the world. Through the study of Peng Shaosheng, Pan Zengyi, Yu Zhi, Yan Chen, Jing Yuan Shan and other Jiangnan good people's activities and ideological beliefs, we understand the belief of ghosts and gods. The proportion of religious factors in the life world of Confucianism in Qing Dynasty is very important to investigate the process of Confucian secularization and the essence of folk movement to persuade good people.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2013
【分類號】：K25;B933

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 吳震;;明末清初道德勸善思想溯源[J];復(fù)旦學(xué)報(社會科學(xué)版);2008年06期

2 王月清;中國佛教勸善書初探[J];佛學(xué)研究;1999年00期

3 黃景春;;“承負(fù)說”源流考——兼談漢魏時期解除“重復(fù)”法術(shù)[J];華東師范大學(xué)學(xué)報(哲學(xué)社會科學(xué)版);2009年06期

4 吳震;;明末清初地方儒者的宗教關(guān)懷[J];杭州師范大學(xué)學(xué)報(社會科學(xué)版);2010年04期

5 黃鴻山;王衛(wèi)平;;晚清思想家馮桂芬近代慈善理念的確立及其實踐[J];江海學(xué)刊;2009年01期

6 余新忠;清中后期鄉(xiāng)紳的社會救濟(jì)─—蘇州豐豫義莊研究[J];南開學(xué)報;1997年03期

7 鄭國;;南轅北轍:近代“鬼神救國”論考察——以靈學(xué)為例[J];蘭州學(xué)刊;2006年08期

8 黃愛平;乾嘉時期的社會變化與經(jīng)世主張[J];清史研究;1997年02期

9 王衛(wèi)平;明清時期江南地區(qū)的民間慈善事業(yè)[J];社會學(xué)研究;1998年01期

10 趙園;經(jīng)世與救世——關(guān)于明清之際士大夫的一種姿態(tài)的考察[J];社會科學(xué)論壇;2005年06期

相關(guān)碩士學(xué)位論文 前2條

1 王偉偉;清代中期江南地區(qū)的慈善事業(yè)[D];蘇州大學(xué);2007年

2 葛慧燁;清代慈善家彭紹升研究[D];蘇州大學(xué);2008年

，

本文編號：1493358