明清史志中白玉蟾形象的构建  

The Construction of the Image of Bai Yu-chan in the Historical Records of the Ming and Qing Dynasties

作　　者：黄剑 HUANG Jian(School of Geographic Science and Remote Sensing,Guangzhou University,Guang zhou 510006,China)

机构地区：[1]广州大学地理科学与遥感学院华南人文地理与城市发展研究中心、广东省城市与移民研究中心,广东广州510006

出　　处：《河北学刊》2023年第2期87-94,共8页Hebei Academic Journal

基　　金：2021年度南方海洋科学与工程广东省实验室(珠海)创新团队建设项目“南海及周边人文地理过程及机制研究”(311021018);2017年度海南省临高研究会课题“从夷夏之辨到民族融合视野下的临高族群研究”。

摘　　要：宋元之际,全真道南宗五祖白玉蟾是中国道教发展史上的里程碑式人物。他悉心取法儒、释,促使全真道南宗修真方式由外丹学向内丹学转向,力图恢复到提倡形而上学的黄老之术中来,对该宗产生了重要影响。然而在大量明清史志中,白玉蟾多被构建成雅好文词、法力高强的术士。此类单一面相的不断构建过程,反而使明清史志中的白玉蟾形象略显单薄。这一构建过程正是“历史层累说”的具体体现,反映出在明清皇权高度集中的态势下,宗教已逐渐丧失了独立发展的可能。Bai Yu-chan, the fifth ancestor of Quanzhen Taoism in the Song and Yuan Dynasties, is a milestone in the history of Taoism. He tried to restore to the school of Huangdi and Laozi, which advocated metaphysics, and had an important influence on the sect. However, in a large number of historical records of the Ming and Qing Dynasties, he was mostly built into a magician with high magic power. The continuous construction process of such a single face, on the contrary, makes the image of Bai Yu-chan slightly weak. This construction process is the specific embodiment of the “historical layer accumulation theory”, which reflects that under the highly centralized imperial power in the Ming and Qing dynasties, religion has gradually lost the possibility of independent development.

关 键 词：史志 白玉蟾 皇权 形象构建 

分 类 号：K24[历史地理—历史学]