本文選題：圣社 + 印穆關(guān)系　； 參考：《華中師范大學(xué)》2013年碩士論文

【摘要】：作為率先以印度教傳統(tǒng)文化為切入點(diǎn)對(duì)印度教和印度教社會(huì)進(jìn)行改革的組織團(tuán)體,圣社因其對(duì)當(dāng)時(shí)印度政治和社會(huì)的重大影響引起人們的普遍關(guān)注。本文將從圣社的創(chuàng)始人達(dá)耶難陀對(duì)圣社日后發(fā)展的影響為行文基礎(chǔ),以19世紀(jì)末20世紀(jì)初印度的時(shí)代背景為行文依據(jù),分兩部分對(duì)其改革和發(fā)展脈絡(luò)進(jìn)行梳理,并對(duì)其性質(zhì)和影響進(jìn)行探討。 文章首先介紹斯瓦米·達(dá)耶難陀為圣社發(fā)展創(chuàng)造的寶貴遺產(chǎn),主要包括宗教理論和實(shí)踐與圣社機(jī)構(gòu)運(yùn)行兩方面。其次是斯瓦米·達(dá)耶難陀逝世后圣社面對(duì)的時(shí)代變化,有兩個(gè)主要的變化,一是印度民族主義高漲,追求民族獨(dú)立已經(jīng)是印度人民的第一要?jiǎng)?wù)；期間相伴而生的就是印度教民族主義。正是這一時(shí)代的變化,促使圣社逐步蛻變。 第二部分主要是闡述圣社在斯瓦米·達(dá)耶難陀逝世后的十年發(fā)展以及它的分裂。其中古魯庫(kù)拉派在斯拉達(dá)南達(dá)的領(lǐng)導(dǎo)下更加激進(jìn)一些,而且更加注重印度教的改革；但是學(xué)院派在拉杰帕特的領(lǐng)導(dǎo)下開(kāi)始積極尋求與國(guó)大黨合作,參與政治運(yùn)動(dòng)。 截至20世紀(jì)20年代圣社的發(fā)展與初期有了很大的不同,期間圣社的兩個(gè)派別依然共同致力于印度的教育、報(bào)刊和慈善救濟(jì)工作,但是它們與印度的政治活動(dòng)開(kāi)始接觸頻繁,并逐步走向印度教民族主義道路。圣社的這一選擇夾雜著復(fù)雜的印穆關(guān)系、圣社成員與印度教民族主義組織的緊密關(guān)系等內(nèi)容,并對(duì)印度教民族主義在印度的發(fā)展產(chǎn)生了巨大的影響。 行文最后是對(duì)圣社性質(zhì)的探討和對(duì)其歷史影響的評(píng)價(jià)。圣社在發(fā)展之初就選擇了以印度教的吠陀經(jīng)典作為其內(nèi)核支柱,雖然它的發(fā)展得益于此,但也受限于此。盡管在其發(fā)展道路中,圣社的有些措施抉擇透著極端與狹隘,但作為印度向現(xiàn)代轉(zhuǎn)型的參與者之一,圣社無(wú)疑發(fā)揮了其獨(dú)特的力量。
[Abstract]:As the first organization to reform Hinduism and Hinduism society with the traditional Hindu culture as the starting point, the Sanhedrin caused widespread concern for its great influence on Indian politics and society at that time. Based on the influence of the founder of the Holy Society, Dayananda, on the future development of the Society, this paper, based on the background of India in the late 19th century and the beginning of the 20th century, is divided into two parts to sort out the context of its reform and development. Its nature and influence are also discussed. This paper first introduces the valuable heritage created by Swamy Dayananda for the development of the Holy Society, which includes two aspects: religious theory and practice and the operation of the institution. Secondly, there are two major changes in the times faced by the Church after the death of Swamy Dayananda. One is the upsurge of Indian nationalism, and the pursuit of national independence has become the first priority of the Indian people. The period was accompanied by Hindu nationalism. It was the change of the times that led to the gradual transformation of the Church. The second part mainly describes the development of the Church and its division in the ten years after the death of Swamy Dayananda. Among them, the Gulukulas were more radical under the leadership of Sladananda and more focused on Hindu reform; but the academicians, under Rajapat, were actively seeking to work with the Congress party to participate in the political movement. By the 1920s, the development of the Church had been very different from that of the early days, during which the two sects of the Church continued to work together on Indian education, newspapers and charitable relief, but they began to have frequent contacts with Indian political activities. And step by step towards Hindu nationalism. The choice of the Holy Society is mixed with the complicated Indian-Muslim relationship and the close relationship between the members of the Church and Hindu nationalist organizations and has exerted a great influence on the development of Hindu nationalism in India. Finally, the author discusses the nature of the Sanctuary and evaluates its historical influence. At the beginning of its development, the Society chose the Hindu Vedic Sutra as its inner pillar, and although it benefited from it, it was limited by it. Although in its development path, some of its measures are extreme and narrow, but as one of India's participants in the transition to the modern, the Church has undoubtedly played its unique role.
【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】：2013
【分類(lèi)號(hào)】：B982;K351.43

【共引文獻(xiàn)】

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10 楊春禧;合作社主體法律制度的一般原理[D];西南財(cái)經(jīng)大學(xué);2010年

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