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作 者:胡英泽[1] 樊慧慧 HU Yingze;FAN Huihui(Chinese Social History Research Center,Shanxi University,Taiyuan 030006)
机构地区:[1]山西大学中国社会史研究中心,山西太原030006
出 处:《中国农史》2023年第4期106-121,共16页Agricultural History of China
摘 要:晋祠为三晋第一祠,源于周成王“桐叶封弟”唐叔虞故事,北宋毁灭晋阳城后,晋祠的意义发生了变化。北宋重整礼制,封唐叔虞为汾东王,晋水之神为显灵昭济圣母,典制明确。后来,圣母庙的地位超过了唐叔虞祠,文化精英试图赋予圣母邑姜的身份化解这一不“合礼”现象。礼制需要具体实践,它不仅是地方官员简单地遵守祀典履行职责,也不仅是文化精英执着于儒家观念的正统性实践,还需要民间实践参与其中,提供组织、经济等方面的持续保障,精英文化与普通民众文化交织在一起,正统才能在地方社会扎根。圣母出现之前,唐叔虞祠和地方社会关系密切,圣母加封晋水水神之后,唐叔虞不具有水神职能,主要受到文化精英的重视,缺乏与地方社会联系的基础。国家意识形态存在于地方水利,后形成“神-水-人-地”的实践逻辑。Jinci Temple is the first temple in the Three Jin Dynasties,which originated from the story of Tang Shuyu,"Tong Ye Feng brother"of King Cheng,the duke of Zhou.After the destruction of ancient city Jinyang in the Northern Song Dynasty,the meaning of Jinci Temple changed.In the Northern Song Dynasty,Tang Shuyu was named the King of Fendong.The God of Jinshui was to show the spirit of the Goddess.Later,the status of the Goddess exceeded that of Tang Shuyu Temple,and the cultural elite tried to give the identity of the Goddess Yijiang,to resolve this problem.The ritual system needs concrete practice.Therefore,it is not a simple observance of ritual rules by local officials to perform their duties,nor is it a formal practice by cultural elites adhering to Confucianism.It also needs the participation of folk practices to provide continuous guarantee in organizational,economic and other aspects.Before the appearance of the Goddess,Tang Shuyu Temple had a close relationship with the local society.After the Goddess canonized the God Jinshui,Tang Shuyu did not have the function of the water God,and was mainly valued by the cultural elite,lacking the basis for contact with the local society.This is an important reason for the prosperity of the Goddess Hall and the decline of Tang Shuyu Temple.
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