本文選題：藏傳佛教 + 文化符號��； 參考：《北京建筑大學》2017年碩士論文

【摘要】：西藏的獨特性主要在于兩點,其一是資源匱乏、氣候惡劣的特殊高原環(huán)境;另一重要因素則是西藏全民信仰佛教,即我們熟知的藏傳佛教。從某種意義上說,藏傳佛教的形成與發(fā)展與西藏地區(qū)的特殊高原環(huán)境有著相當程度的聯(lián)系,從而產生了西藏地區(qū)獨特的文化形態(tài)。本文主要探討藏傳佛教文化對于西藏建筑的現(xiàn)實影響及長遠意義,分析西藏傳統(tǒng)建筑對藏傳佛教文化回應所采用的空間建構手法,以期為現(xiàn)代西藏建筑建造提供現(xiàn)實依據。本文引入宗教哲學、心理學、社會學、符號學等理論方法,對西藏傳統(tǒng)建筑進行分析研究,發(fā)掘其物質形態(tài)生發(fā)的深層次文化內涵,探究西藏傳統(tǒng)建筑與藏傳佛教文化的對應建構關系,從而總結出一定的對應性邏輯關系。首先以淺析藏傳佛教文化內涵入手,從歷史演變、宗教觀念、派系文化差異、文化內涵的符號轉化四個方面對藏傳佛教文化進行探討。事實上,在佛教傳入以前原始苯教早已是藏地的主要信仰宗教,至松贊干布時期佛教傳入,與原始苯教進行一定程度的融合,經歷了政權推動、民間改造等等過程,慢慢形成了獨有的宗教觀念及神學理論,經由不同的理論觀念推動下又產生了多種派系文化,才形成今天我們所知道的藏傳佛教文化。從傳播者方面考慮其理論觀念需要傳承、需要廣泛傳播于民眾,則需要將其抽象的理論概念進行物化、符號化,以便于大眾理解與接納,使其觀念融入到生活的各方面;而從藏傳佛教的絕對信仰者方面來看,需要將其物化或符號化,以便于在行為上表達其信仰的崇高,達到心理上的滿足。藏傳佛教文化作為西藏地區(qū)的核心文化,影響著人們的價值觀念及風俗習慣。而建筑作為生活行為、民眾思想的物化承載者,在刻意或不經意之間被賦予了更多的文化意義。這里主要研究西藏傳統(tǒng)建筑中對藏傳佛教文化具有獨特回應或受其影響而產生的選址布局、空間架構、色彩使用、裝飾內容、建造手法等方面的共同點和邏輯性。西藏地區(qū)惡劣的環(huán)境造就了藏族人自古以來對自然造物的敬畏之心,從而也促使了原始苯教的發(fā)端,直至后期形成藏傳佛教文化,因而要研究宗教文化影響下的藏區(qū)傳統(tǒng)建筑應從原始苯教階段入手。受藏傳佛教文化影響的傳統(tǒng)建筑可分為兩類進行研究,一類是受到藏傳佛教文化教育的組織性大傳統(tǒng)建筑,如寺廟、宮殿、園林等,經過精心的規(guī)劃設計,完全服務于藏傳佛教文化的一種建筑;另一類則是受藏傳佛教文化影響的自發(fā)型小傳統(tǒng)建筑,如一般民居、莊園、碉樓等,在滿足物質需求的基本情況下,民眾根據精神需求而自發(fā)進行的空間或裝飾等的設計。現(xiàn)代建筑建造手法更加多樣,材料選擇更加廣泛,但面對西藏這一獨特地區(qū),如何選擇適合它的獨特解決方式。本文在早期研究成果的基礎上,通過對西藏傳統(tǒng)建筑反應宗教文化方面的研究分析,找到其中的內在聯(lián)系,總結歸納其中的對應性邏輯。進一步研究如何開展西藏傳統(tǒng)建筑文化的保護與繼承工作,針對如何在藏區(qū)的新時期建筑設計中融入傳統(tǒng)的藏傳佛教文化內涵,同時如何創(chuàng)新的體現(xiàn)藏傳佛教文化內涵提出自己的理解與想法。
[Abstract]:The uniqueness of Tibet lies mainly in two points, one is the special plateau environment with poor resources and poor climate, and the other is Tibet's Popular Buddhism, that is, the Tibetan Buddhism we know well. In a sense, the formation and development of Tibetan Buddhism have a considerable connection with the special plateau environment in the Tibet region. This article gives birth to the unique cultural form of Tibet area. This article mainly discusses the realistic influence and long-term significance of Tibetan Buddhism culture on Tibet architecture, and analyzes the spatial construction techniques used in the cultural response of the Tibetan Buddhism by the traditional architecture of Tibet, in order to provide the actual basis for the construction of modern Tibet. This article introduces religious philosophy, psychology, and society. To study the traditional architecture of Tibet, to explore the deep subcultural connotation of its physical form and to explore the corresponding relationship between the traditional architecture of Tibet and the Tibetan Buddhism culture, and to sum up some corresponding logical relations. The religious concept, the cultural differences of factions, and the transformation of the cultural connotations were discussed in four aspects. In fact, before the introduction of Buddhism, the original pic was the main religion of Tibetan land, which was introduced into the Song Xan Gan Bbu period, and was integrated with the original pits, and experienced the political power and the transformation of the folk. In the course of the process, a unique religious concept and theological theory have been formed, and a variety of factional cultures are generated by different theoretical concepts to form a Tibetan Buddhist culture that we know today. To make it materialized and symbolized in order to facilitate the understanding and acceptance of the masses and to integrate its ideas into all aspects of life, and from the point of view of the absolute believers of Tibetan Buddhism, it needs to be materialized or symbolized so as to facilitate the expression of the sublime of his belief and to be full of psychology in behavior. Tibetan Buddhism culture is the core culture of the Tibet region, It affects people's values and customs. As a living behavior, the materialized bearer of the people's thought has been given more cultural meaning between deliberate or inadvertent. It mainly studies the location and layout of the Tibetan Buddhist culture in the traditional architecture of Tibet, and the spatial structure of the Tibetan Buddhist culture. The abominable environment in the Tibet region has created the awe of the Tibetan people from ancient times to the natural creations, and thus promoted the origin of the original Buddhist religion until the Tibetan Buddhism culture was formed in the later period. Therefore, it is necessary to study the traditional Tibetan Architecture under the influence of religious culture. The traditional architecture which is influenced by the Tibetan Buddhist culture can be divided into two kinds of research. One is the large traditional architecture, such as temples, palaces, gardens, and so on. After careful planning and design, the traditional architecture, such as the temple, the palace and the garden, is fully served by the Tibetan Buddhism culture; the other is Tibetan Buddhism. Cultural influence of small traditional architecture, such as the general residence, manor, tower, etc., in the basic circumstances of the material demand, the people in accordance with the spiritual needs of the spontaneous space or decoration design. Modern construction methods are more diverse, material choice is more extensive, but in the face of this unique area in Tibet, how to choose suitable On the basis of the early research results, this paper finds out the internal relations and sums up the corresponding logic through the analysis of the religious culture in Tibet's traditional building reaction, and further studies how to carry out the protection and inheritance of the traditional architectural culture of Tibet and how to do it in the Tibetan area. In the new era, the traditional Tibetan Buddhist culture is integrated into the architectural design. At the same time, how to reflect the cultural connotation of Tibetan Buddhism is put forward.

【學位授予單位】：北京建筑大學
【學位級別】：碩士
【學位授予年份】：2017
【分類號】：B946.6;TU-024

【參考文獻】

相關期刊論文 前10條

1 范霄鵬;劉陽;;西藏然烏湖畔石木民居的田野調查[J];古建園林技術;2015年04期

2 范霄鵬;李尚;;甘孜地區(qū)道孚縣鄉(xiāng)土民居田野調查[J];古建園林技術;2015年04期

3 范霄鵬;孫瑞;;西藏工布地區(qū)石木建構的田野調查[J];古建園林技術;2015年03期

4 王慧杰;;西藏地區(qū)建筑色彩美的構成因素[J];西藏民族學院學報(哲學社會科學版);2011年01期

5 黃凌江;劉超群;;西藏傳統(tǒng)建筑空間與宗教文化的意象關系[J];華中建筑;2010年05期

6 羅飛;陳尚明;楊曉彬;;解讀西藏傳統(tǒng)色彩與建筑裝飾藝術[J];重慶建筑;2010年02期

7 貢桑尼瑪;;西藏傳統(tǒng)建筑中的色彩構成藝術[J];四川建筑;2007年04期

8 熊坤新;藏族倫理思想和道德觀念縱向發(fā)展觀[J];阿壩師范高等專科學校學報;2004年03期

9 王川;藏區(qū)城市昌都的近代變遷[J];四川師范大學學報(社會科學版);2004年02期

10 南文淵;古代藏族關于自然崇拜的觀念及其功能[J];青海民族研究;2001年02期

相關博士學位論文 前1條

1 何泉;藏族民居建筑文化研究[D];西安建筑科技大學;2009年

相關碩士學位論文 前10條

1 劉陽;西藏地區(qū)鎮(zhèn)村民居建構要素提取方法研究[D];北京建筑大學;2016年

2 王振南;西藏小城鎮(zhèn)空間結構及空間形態(tài)研究[D];北京建筑大學;2015年

3 楊慧媛;西藏高原的地區(qū)建筑形態(tài)構成要素研究[D];北京建筑大學;2015年

4 宋瓊;阿壩縣藏傳佛教建筑裝飾研究[D];西南交通大學;2011年

5 李揚;地區(qū)建筑演進與發(fā)展初探[D];北京建筑工程學院;2009年

6 黃瑜媛;基于宗教涵義的西藏傳統(tǒng)建筑空間解析[D];西南交通大學;2009年

7 張美利;西藏地區(qū)藏傳佛教建筑裝飾設計初探[D];湖南工業(yè)大學;2008年

8 貢桑尼瑪;拉薩古建筑裝飾與色彩在環(huán)境藝術中的應用[D];西南交通大學;2007年

9 王斌;西藏宗山建筑初探[D];南京工業(yè)大學;2006年

10 鄭權澤;西藏拉薩地區(qū)宗教建筑裝飾與色彩及其應用[D];重慶大學;2003年

，

本文編號：1775043