宋明广东仕宦推行孝文化探析——以博罗陈孝女为例  

Study on Implementation of Officials' Filial Piety Culture in Guangdong during Song and Ming Dynasties:Example on Dutiful Daughter Chen in Boluo

作　　者：刘正刚[1] 黄学涛 

机构地区：[1]暨南大学文学院,广州510632

出　　处：《安徽师范大学学报（社会科学版）》2018年第1期138-147,共10页Journal of Anhui Normal University(Hum.&Soc.Sci.)

基　　金：国家社会科学基金项目(08BZS012)

摘　　要：宋代以来,随着岭南开发的深入,仕宦推行儒家文化也逐渐加强,此时博罗陈孝女形象基本上是佛道文化远多于儒家文化元素,即神性多于人性。明初已制定强力推行儒家教化的制度,明中叶魏校"毁淫祠"后,广东仕宦和陈氏家族不断形塑陈孝女的行孝形象,使之成为亦神亦祖的文化资源。明末社会动荡,陈孝女又被描述为稳定地方社会的神明形象。宋明陈孝女形象的变化,透露了不同时期官民借助正统积极向王朝主流话语的靠拢。Since the Song Dynasty,with the deep development of the Lingnan,the Confucius culture have been gradually strengthened by scholar-bureaucrats.At the same time,the image of the dutiful daughter Chen in Boluo County projected was more of Buddhism and Taoism Culture than Confucius,which was divinity more than humanity.In the early Ming Dynasty,the government has developed a strong policy to promote the Confucius culture.In the middle of the Ming Dynasty,after Wei Xiao destroyed evil deities,the officials of Guangdong and Chen clan was constantly shaping the image of dutiful daughter Chen in order to make Chen into a cultural resource which contains the meaning of God and ancestors.In the unrest end of the Ming Dynasty,Chen was described as an image of God for local social stability.The change of Chen's image during the Song-Ming,reveals officials and common people's desires of approaching to the dynastic discourse in different periods by means of orthodoxy.

关 键 词：儒教 佛教 博罗 陈孝女 

分 类 号：K24[历史地理—历史学]