从中古时期招魂葬的废兴看儒家经典与社会的互动  

On the Interactions Between the Society and Confucian Classics from the View of Rising and Falling of Raising a Spirit in Burial in Medieval Times

作　　者：张焕君[1] 

机构地区：[1]山西师范大学历史与旅游文化学院

出　　处：《清华大学学报（哲学社会科学版）》2012年第3期45-52,155-156,共8页Journal of Tsinghua University(Philosophy and Social Sciences)

基　　金：山西省哲学社会科学研究项目"礼制与人情之调适--以中古时期女性地位的变化为中心"(2010224);教育部人文社会科学重点研究基地重大研究项目"朱熹礼学研究--以祭礼为中心"(2009JJD770007)

摘　　要：东晋初年,朝廷就是否允许举行招魂葬展开激烈争论。禁止派认为人死之后,魂魄、形神各自分离,形魄闭置棺中,埋于地下,魂神入于宗庙,享受祭祀,不可混杂。支持派则从人情与民俗出发,认为招魂葬有助于孝子发哀情,而民间本有招魂续魄的习俗,礼俗结合,更合乎人情。由于与儒家丧礼原则相违背,招魂葬最终被朝廷下令禁止。但是,长期战乱造成的人口迁徙、客死他乡乃至尸骨无存、祭祀无所的社会现实,以及唐代归葬、合葬观念的普及,使得招魂葬这一形式仍有其现实意义,并在隋唐时取得合法地位。在这一废兴过程中,儒家经典既有坚守,又有调适,从而保持了其对社会的影响力。In the early times of the East Jin Dynasty,raising a spirit in burial was prohibited by the decrees of government,because it had violated the funeral principle of Confucian.However,the long turmoil of war has caused massive migrating,died in strange land and even no place to hold a sacrifice to dead because of founding no skeleton,further in Tang Dynasty the popularizing of the idea of buried backing to homeland and co-buried with wife or parents,which all had given the realistic meaningfulness to the form of raising a spirit in burial.Thus,the form had been legitimated in the Sui and Tang Dynasty.In the process,Confucian Classics had either insisted on or adjusted,which have in result been keeping their influence in society.

关 键 词：中古 招魂葬 儒家经典 儒家丧礼 “复”礼 

分 类 号：I207.22[文学—中国文学]