【摘要】：目前學術(shù)界對山岳研究的關(guān)注比較多,相繼出現(xiàn)了一大批山岳研究的新作。相比于其他有名的山岳,西岳華山研究卻稍顯滯后,與其五岳之一的身份不相匹配,大量潛在的文化價值沒能被挖掘出來。筆者認為,要想深入的對西岳華山進行研究,最合適的研究對象莫過于研究居住在里面的人。西岳華山道士與西岳華山之間的互動關(guān)系,是人地互動的一個縮影。那么研究西岳華山最好的對象則莫過于對西岳華山道士進行研究。道教認識到“羽化成仙”與山岳之間存在著某種聯(lián)系,山岳是道士修煉的大環(huán)境,在廣袤的山間尋找具體合適的修煉地點,則要對山岳中的小環(huán)境加以區(qū)別。西岳華山因其獨有的自然特性,符合道教風水中的若干標準,因而成為道教徒理想的修煉之地。西岳華山道士是受道教“山岳崇拜”和“洞穴信仰”思想的影響下,前來華山進行“修道成仙”的一個特殊群體。西岳華山道士作為社會的一個群體,通過運用日常生活史研究的角度,從日�！帮嬍场�、“居住”、“交通”和“活動”等方面對西岳華山道士進行研究。一方面從日�，嵤轮辛私馕髟廊A山道士群體的日常生活狀態(tài)；另一方面從西岳華山道士日常生活瑣事中,把握西岳華山道士對自然環(huán)境和人生哲理的價值理念。西岳華山道士為解決生活中道路交通問題,開辟出了“自古華山一條道”路線,并對華山道路交通的修建和完善；為了解決居住環(huán)境,華山道士在華山巖體上開鑿了大大小小的石洞用于居住和修煉,方有了現(xiàn)在“華山石洞七十二有半”的景象,至今西岳華山的歷史文化遺跡大多與華山道士相關(guān)。華山道士與華山進行人地互動的過程中,深受道教思想的影響。從飲食、居住、交通以及日�；顒�,無不深受道教思想的影響。西岳華山道士在解決日常生活的困難中,以尊重自然為第一性,以滿足自身追求為第二性。尊“天道”,但不消極的接受；自我追求,但不過度膨脹。同時,西岳華山道士與華山人地互動的過程中,呈現(xiàn)出山岳垂直性的若干特點。最后,筆者認為,明清時期隨著華山交通道路系統(tǒng)的不斷完善,以及詩人游覽名山之風日盛的時代大背景下,前往華山游覽的游客量不斷增大,華山生態(tài)得到了破壞,終在清末、民國時期問題進一步凸顯出來,在民國時期的文人游記中得以體現(xiàn)。
[Abstract]:At present, the academic circles pay more attention to mountain research, and a large number of new mountain research works have appeared one after another. Compared with other famous mountains, the study of Xiyue Huashan is slightly lagging behind, which does not match the identity of one of its five mountains, and a large number of potential cultural values have not been excavated. The author believes that the most suitable research object is to study the people living in Xiyue Mountain. The interaction between the Taoist and the Xiyue Huashan is a microcosm of the interaction between man and land. Well, the best object of the study of Xiyue Mountain is to study the Taoists of Xiyue Huashan Mountain. Taoism recognizes that there is a certain connection between "Eclosion into Immortals" and mountains. Mountains are the great environment for Taoist practitioners to practice. In the vast mountains, we should distinguish the small environment in the mountains. Due to its unique natural characteristics, Xiyue Mountain conforms to some standards of Taoist feng shui, so it has become an ideal place for Taoists to practice. Under the influence of Taoist "Mountain worship" and "Cave belief", Taoist Taoists came to Huashan Mountain to practice Taoism and become Immortals. As a social group, Taoists in Xiyue Mountain studied the Taoists in Xiyue Mountain from the aspects of daily diet, residence, transportation and activities. On the one hand, we can understand the daily life state of Taoist group in Xiyue Huashan from the daily triviality; on the other hand, from the daily life trivia of Taoist in Xiyue Huashan, we can grasp the value concept of Taoist in Xiyue Huashan to the natural environment and the philosophy of life. In order to solve the problem of road traffic in life, the Taoist Taoists in Xiyue Mountain opened up the route of "one Road from Ancient China Mountain", and built and perfected the road traffic of Huashan Mountain; in order to solve the living environment, The Taoist Taoists of Huashan excavated large and small stone caves for living and training in Huashan rock mass, and now have the scene of "Huashan Stone Cave 72 have half". Up to now, most of the historical and cultural relics of Huashan Mountain are related to the Taoist Taoists of Huashan Mountain. In the process of interaction between Taoist Taoists and Huashan, they were deeply influenced by Taoist thought. From diet, living, transportation and daily activities, are deeply influenced by Taoist ideas. Taoists in Xiyue Mountain regard respect for nature as the first thing and satisfy their own pursuit as the second in solving the difficulties of daily life. Respect for the Tao, but not negative acceptance; self-pursuit, but not excessive expansion. At the same time, in the process of interaction between Taoists and Huashan people, there are some characteristics of mountain perpendicularity. Finally, the author believes that with the continuous improvement of the traffic road system of Huashan in the Ming and Qing dynasties, as well as under the background of the growing wind of poets visiting famous mountains, the number of visitors to Huashan has been increasing, and the ecological environment of Huashan has been destroyed. At the end of the Qing Dynasty, the problems of the Republic of China became more prominent and embodied in the literati's travels during the period of the Republic of China.
【學位授予單位】：陜西師范大學
【學位級別】：碩士
【學位授予年份】：2015
【分類號】：B958

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