災異與秩序
發(fā)布時間：2018-08-21 13:27
【摘要】：《漢書·五行志》為漢代班固所撰，系中國正史之一——《漢書》中的一部志書，匯編了從春秋魯隱公至西漢王莽七百余年間的重要災異記錄，同時選摘了西漢災異學家對這些災異的解說。從唐朝始，因被認為是對災異與人事的“任意附會”，該文本就一直為主流觀念所批判；時至近現(xiàn)代，受科學主義影響，災異學說及支撐其后的陰陽五行觀一同遭到了學界的否定。近年來，除對文本中的史料價值進行發(fā)掘之外，有學者從政治關(guān)系、道德教化等角度，試圖重新認識該文本存在的價值。但這些少量的研究，大都拘囿于傳統(tǒng)的帝王政治和道德倫理的框架，未能給予文本更多方位的理解和審視。 筆者基于相關(guān)的人類學理論和視角，認為《漢書·五行志》是西漢儒家災異學家出于避免社會危機、控制社會秩序的目的，運用陰陽五行觀，將災異與人事進行對應和關(guān)聯(lián)，并使之標準化的一個文本。要深入“理解”這個文本的意義，除了剖析文本內(nèi)容和結(jié)構(gòu)之外，還需了解它所依托的社會政治、文化和信仰背景，并厘清交織其背后的群體行為動機，以及個體的利益訴求。 在西漢帝國的時空中，盡管政權(quán)已由分散走到統(tǒng)一，經(jīng)濟也從凋敝走向復蘇，但由于族群多樣導致的習俗信仰龐雜，加上尖銳的政治和利益爭斗，社會處于危機四伏的不穩(wěn)定狀態(tài)。在此背景之下，為了帝國安寧、皇脈永存，西漢皇帝在調(diào)整社會管理策略的同時，尋求超自然力量的有效協(xié)助，使得彌漫于社會的神秘氣息更加濃重。君主的這些需求，為災異解說進入國家政治提供了機會。在如此的社會氛圍中，西漢儒家吸收陰陽五行學說和上帝信仰等觀念來改造傳統(tǒng)儒學，使得儒學由邊緣走向至尊地位。在其建構(gòu)的上天、天道、圣王、賢人互為一體的神圣政治秩序中，儒家自我塑造為“天道”傳授者的形象，通過災異解說以傳達上天警示，謀求化解社會危機，并形成專門從事研究災異學的群體——災異學家及災異學派。這個學術(shù)群體在災異與人事間尋求標準化的對應模式，以期找到社會失序的確切起因。 《漢書·五行志》中近四百個案例，為我們呈現(xiàn)了災異學家如何將災異與人事進行標準化對應的樣本。面對龐大而復雜的內(nèi)容，筆者采用了結(jié)構(gòu)分析法來分析其中蘊含著結(jié)構(gòu)和機理：一，文本中的每一條災異記錄可拆解為兩個部分，前一部分為災異，后一部分為人事；二，文本中記錄了約四百條災異現(xiàn)象，災異學家將歸置于四十六種災異類型，這些類型又被置入五行結(jié)構(gòu)；三，人事部分描述不同層面的社會失序，，敘述者將社會失序的起因指向君主的行為失范，然后將君主的失范行為劃分為約五十種類型，同樣置入五行結(jié)構(gòu)；四，根據(jù)“五行”對應機制，災異與人事得到對應。 文本還記錄了災異與人事的其它對應機制，其分屬于不同的災異學流派。筆者通過對文本中不同對應流派的分析比照，尋找其間的異同點，進一步剖析災異與人事關(guān)聯(lián)的根本原理。其實，不同流派都遵循同類相感的基本原理，在同類屬性事物間進行互相推演。其主要差異在于屬性的劃分方式，一些災異學家從“陰陽”屬性上尋找災異與人事間的同一關(guān)系，也就是說，同屬陰（或陽）的災異和人事之間因互相感應而關(guān)聯(lián)。另一些災異學家從“五行”屬性上尋找災異與人事間同一關(guān)系，即強調(diào)同屬五行（木火土金水）中某一行的災異和人事因互相感應而關(guān)聯(lián)。災異學家精心設計災異與人事對應機制，使得國家層面上的社會危機得到預測和警戒，社會失序獲得一定程度的控制。 在剖析文本中災異解說機理的同時，筆者還關(guān)注儒家災異學家的行為活動及其對社會管理產(chǎn)生的影響。因熟稔天文律歷占卜等自然學問，又籍“六經(jīng)”為經(jīng)世原則參與社會管理，災異學家被稱為“經(jīng)術(shù)士”。儒生和術(shù)士的雙重身份使他們企圖打通自然和社會兩個世界，尋求兩者間互相模擬的可能。災異學家及其學說所起的積極作用在于，以陰陽五行統(tǒng)攝混亂的信仰世界，以天道的力量來固化等級倫理，在某種程度穩(wěn)定了社會秩序。而隨著災異學說的發(fā)展，其消極作用不斷顯現(xiàn)，原先作為社會行為規(guī)范約束力量的功能逐漸喪失，轉(zhuǎn)而淪為利益集團斗爭的工具。時至西漢末期，直接利用災異解說參與政治斗爭的行為，達到泛濫的地步，不僅造成社會的另一種失序，且使災異學說失去信服力。
[Abstract]:Han Shu Wuxing Zhi, written by Ban Gu in the Han Dynasty, is one of the official histories of China - "Han Shu". It compiles the important records of disasters and abnormalities from the recluse of the Spring and Autumn Period to Wang Mang in the Western Han Dynasty, and extracts the explanations of these abnormalities from the disaster aliens in the Western Han Dynasty. In recent years, in addition to exploring the value of historical materials in the text, some scholars have tried to re-understand the existence of the text from the perspectives of political relations and moral education. However, most of these few studies are confined to the traditional framework of imperial politics and moral ethics, and fail to give the text a more comprehensive understanding and review.
Based on relevant anthropological theories and perspectives, the author holds that the Five Elements of the Han Dynasty is a text of the disaster aliens of the Confucianism in the Western Han Dynasty, in order to avoid social crisis and control social order, which uses the Yin-Yang Five Elements View to correspond and correlate disaster with human affairs and standardize it. Besides analyzing the content and structure of the text, it is necessary to understand the social, political, cultural and belief background on which it relies, and to clarify the motivation of group behavior and individual interests.
In the time and space of the Western Han Dynasty, although the regime had gone from decentralization to reunification, and the economy had gone from depression to recovery, the society was in a state of crisis and instability because of the numerous customs and beliefs caused by the diversity of ethnic groups, and the sharp political and interest struggles. These demands of the monarch provide an opportunity for explaining disasters and disagreements to enter the state politics. In such a social atmosphere, the Confucians of the Western Han Dynasty absorbed the concepts of Yin-Yang and Five Elements and God's belief to transform the traditional Confucianism and make it more mysterious. Confucianism has moved from the edge to the Supreme position. In the holy political order in which heaven, heaven, saints and sages are integrated, Confucianism shapes itself as the image of "heaven's way" imparter, conveys heaven's warning through the interpretation of disasters and dissimilarities, seeks to resolve social crises, and forms a group specializing in the study of disasters and dissimilarities - disaster aliens and dissimilarities Disaster Alienation School. This academic group seeks a standardized corresponding model between disaster and personnel in order to find the exact cause of social disorder.
Nearly 400 cases in the book of five elements show us how disaster aliens standardize the corresponding samples of disaster aliens and personnel. The second part is about 400 catastrophic phenomena recorded in the text, and the catastrophic aliens will be placed in 46 types of catastrophic phenomena, which are put into the five-element structure; the third part is about social disorders at different levels, and the narrator points the cause of social disorders to the behavioral anomie of the monarch, and then the monarch. The anomie of the Lord can be divided into about fifty types, which are also placed in the five-element structure. Fourthly, according to the corresponding mechanism of the five elements, disaster and personnel are corresponded.
The text also records other corresponding mechanisms of disaster and personnel, which belong to different schools of disaster and different schools of thought. Through the analysis and comparison of different corresponding schools in the text, the author seeks the similarities and differences between them, and further analyzes the basic principles of disaster and personnel correlation. The main difference lies in the way the attributes are divided. Some disaster aliens look for the same relationship between disaster and personnel from the attributes of Yin and Yang, that is to say, disaster and personnel belonging to both Yin and Yang are related by mutual induction. The same relationship, that is, stressing the disaster and personnel of a certain line of the Five Elements (Fire, Earth, Golden Water) are related by mutual induction.
While analyzing the explanatory mechanism of disaster alienation in the text, the author also pays attention to the behavioral activities of Confucian disaster aliens and their influence on social management. Disaster aliens and their theories play a positive role in stabilizing social order to a certain extent by controlling the chaotic world of belief with Yin-Yang and five elements and solidifying hierarchical ethics with the power of heaven. In the end of the Western Han Dynasty, the behavior of participating in political struggle was directly interpreted by disasters, which not only caused another social disorder, but also made the theory of disasters unconvincing.
【學位授予單位】：上海大學
【學位級別】：博士
【學位授予年份】：2013
【分類號】：B992.1
本文編號：2195876
[Abstract]:Han Shu Wuxing Zhi, written by Ban Gu in the Han Dynasty, is one of the official histories of China - "Han Shu". It compiles the important records of disasters and abnormalities from the recluse of the Spring and Autumn Period to Wang Mang in the Western Han Dynasty, and extracts the explanations of these abnormalities from the disaster aliens in the Western Han Dynasty. In recent years, in addition to exploring the value of historical materials in the text, some scholars have tried to re-understand the existence of the text from the perspectives of political relations and moral education. However, most of these few studies are confined to the traditional framework of imperial politics and moral ethics, and fail to give the text a more comprehensive understanding and review.
Based on relevant anthropological theories and perspectives, the author holds that the Five Elements of the Han Dynasty is a text of the disaster aliens of the Confucianism in the Western Han Dynasty, in order to avoid social crisis and control social order, which uses the Yin-Yang Five Elements View to correspond and correlate disaster with human affairs and standardize it. Besides analyzing the content and structure of the text, it is necessary to understand the social, political, cultural and belief background on which it relies, and to clarify the motivation of group behavior and individual interests.
In the time and space of the Western Han Dynasty, although the regime had gone from decentralization to reunification, and the economy had gone from depression to recovery, the society was in a state of crisis and instability because of the numerous customs and beliefs caused by the diversity of ethnic groups, and the sharp political and interest struggles. These demands of the monarch provide an opportunity for explaining disasters and disagreements to enter the state politics. In such a social atmosphere, the Confucians of the Western Han Dynasty absorbed the concepts of Yin-Yang and Five Elements and God's belief to transform the traditional Confucianism and make it more mysterious. Confucianism has moved from the edge to the Supreme position. In the holy political order in which heaven, heaven, saints and sages are integrated, Confucianism shapes itself as the image of "heaven's way" imparter, conveys heaven's warning through the interpretation of disasters and dissimilarities, seeks to resolve social crises, and forms a group specializing in the study of disasters and dissimilarities - disaster aliens and dissimilarities Disaster Alienation School. This academic group seeks a standardized corresponding model between disaster and personnel in order to find the exact cause of social disorder.
Nearly 400 cases in the book of five elements show us how disaster aliens standardize the corresponding samples of disaster aliens and personnel. The second part is about 400 catastrophic phenomena recorded in the text, and the catastrophic aliens will be placed in 46 types of catastrophic phenomena, which are put into the five-element structure; the third part is about social disorders at different levels, and the narrator points the cause of social disorders to the behavioral anomie of the monarch, and then the monarch. The anomie of the Lord can be divided into about fifty types, which are also placed in the five-element structure. Fourthly, according to the corresponding mechanism of the five elements, disaster and personnel are corresponded.
The text also records other corresponding mechanisms of disaster and personnel, which belong to different schools of disaster and different schools of thought. Through the analysis and comparison of different corresponding schools in the text, the author seeks the similarities and differences between them, and further analyzes the basic principles of disaster and personnel correlation. The main difference lies in the way the attributes are divided. Some disaster aliens look for the same relationship between disaster and personnel from the attributes of Yin and Yang, that is to say, disaster and personnel belonging to both Yin and Yang are related by mutual induction. The same relationship, that is, stressing the disaster and personnel of a certain line of the Five Elements (Fire, Earth, Golden Water) are related by mutual induction.
While analyzing the explanatory mechanism of disaster alienation in the text, the author also pays attention to the behavioral activities of Confucian disaster aliens and their influence on social management. Disaster aliens and their theories play a positive role in stabilizing social order to a certain extent by controlling the chaotic world of belief with Yin-Yang and five elements and solidifying hierarchical ethics with the power of heaven. In the end of the Western Han Dynasty, the behavior of participating in political struggle was directly interpreted by disasters, which not only caused another social disorder, but also made the theory of disasters unconvincing.
【學位授予單位】：上海大學
【學位級別】：博士
【學位授予年份】：2013
【分類號】：B992.1
【參考文獻】
相關(guān)期刊論文 前1條
1 吳青;災異與漢代社會[J];西北大學學報(哲學社會科學版);1995年03期
本文編號：2195876
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