明代乡约宣讲与儒家道德的世俗化  

Village Convenance Preaching and Secularization of Confucius Moral in Ming Dynasty

作　　者：陈宝良[1] 周兴 CHEN Bao-liang;ZHOU Xin

机构地区：[1]西南大学,重庆400715

出　　处：《青海民族研究》2018年第2期110-117,共8页Qinghai Journal of Ethnology

基　　金：西南大学2017年度重大科研专项资金项目<宣讲制度与中国特色社会主义文化建设>(批准号:SWU1709726);西南大学2017年度中央高校基本科研业务专项资金创新团队项目<中国传统文化与经济及社会变迁研究>(批准号:SWTU1709112)的阶段性研究成果

摘　　要：乡约的核心宗旨是针对普通民众的道德教化,乡约宣讲是普及儒家道德的重要途径。吕大钧的《吕氏乡约》和朱熹的《增损吕氏乡约》都将礼教作为道德教化的主要途径。王守仁的《南赣乡约》将道德宣讲作为道德教化的主要方式,对道德教化方式有所改进,但仍然是道德教条的灌输。罗汝芳的乡约以道德说理、道德感化作为乡约宣讲的主要方式,合乎道德教化原则,其道德教化水平进一步提高。明代乡约道德教化方式的不断改进是乡约迅速发展、儒家道德不断向底层社会广泛而深入渗透的重要原因。The core purpose of village convenance is morality teaching to the common people, and its preaching is main way for popularizing the Confucius moral. 《Lvshixiangyue》 of Lv Dajun and 《Zensunlvshixiangyue》of Zhuxi both regarded moral teaching etiquettes as the main way of moral education. Wang Shouren＇s 《Nanganxiangyue》made moral preaching the main access of moral education which improved the way of it, but still the infusion of moral disciplines. Luo Rufang＇s Xiangyue took moral influencing and moral reasoning ways that accord with moral education and thelevel was raised up. The improvement of moral education was the main reason of the rapid development of Xiangyue and permeation of Confucius moral into the bottom people.

关 键 词：明代 乡约宣讲 圣谕六言 道德教化 

分 类 号：K248[历史地理—历史学]