“致君尧舜”:政治传播视角下的宋代经筵考察  

Make Emperors as Virtuous as Yao and Shun:A Study of Jingyan in Song Dynasty from the Perspective of Political Communication

作　　者：董熠 谢清果[1] Dong Yi;Xie Qingguo

机构地区：[1]厦门大学新闻传播学院

出　　处：《中国文化与管理》2022年第1期64-73,227,共11页Chinese Culture and Management

基　　金：国家社科基金一般项目“华夏文明传播的观念基础、理论体系与当代实践研究”(项目编号:19BXW056);2019年四川大学中华文化研究院一般课题“作为媒介的圣贤:中华文化理想人格的传播学研究”的阶段性研究成果。

摘　　要：经筵制度是一种帝王教育制度,萌发于两汉时期,在北宋得以制度化定型,此后被历朝所接受继承,其影响还辐射到了周边少数民族和其他国家的政权。经筵活动是包含了教化与政治双重属性的传播活动。作为针对帝王的教化传播活动,经筵呈现出传授双方地位不对等的传播关系与以德育为主要传播内容的特点。与此同时,经筵因为帝王教育的特殊属性也转化为了一种政治传播活动,成了体现权力关系的一种政治象征,主要表现为“道统”的政治神话与“为君之道”的政治程式两方面。Jingyan,a kind of imperial education system,which emerged in Han Dynasty,and then was accepted and inherited by successive dynasties since its institutionalization in Northern Song Dynasty.It also influenced the surrounding ethnic minorities and other countries.Jingyan is a communication system with dual attributes of education and politics.As a kind of propagating activity for the emperors,Jingyan showed two characteristics—unequal communication relationship between both sides,and moral education as the main content.Because of the special attribute of this imperial education activity,Jingyan was also transformed into a political communication activity and became a political symbol reflecting the power relationship,which was mainly manifested in the political myth of Confucian orthodoxy and the political formula of“the way of being an emperor.”

关 键 词：经筵制度 教化 道统 政治传播 政治象征 

分 类 号：G63[文化科学—教育学]