摘要
从宋元到明清,中国社会步步形成士大夫、国家与庶民共谋的"共主体性"的政治文化。"祠堂之制"(伴随着国家礼仪的士庶化)和"祖先之礼"(伴随着民间礼仪的国家化),则是宋代儒家士大夫企图恢复尧、舜、禹三王之治的运动——"文治复兴"中开始的士大夫重要的"制世定俗"的礼制变革和文化实践。"文治复兴"的积极贡献之一是客观上将民众动员和调动起来,并参与到国家的治理和政治事务之中。虽然民众并不简单屈从帝士共治的"修齐治平",却因此"激活"了他们的多元发展空间,特别是在被"文治复兴"激活和政治启蒙的华南地域,经济和文化有了空前广泛的发展。华南庶民宗族丰富的文化创造、民间宗教信仰的广泛发展,亦都是这一过程的伴随结果。
The common-subjectivity political culture was formed gradually from the Song,Yuan to Ming and Qing dynasty.Wenzhi Renaissance was a movement which attempted to restore the three kings(Yao,Shun and Yu) ruling by Confucian scholar-bureaucrat in the Song dynasty.There were two important national ceremony reforms since and after the movement from the Song to Ming: one was the ancestral hall system which companied with plebs-practice of national ceremony;the another was the ancestor-worship ceremony which accompanied with national practice of folk ceremony.There were big development of economy and culture in South China influenced deeply by the movement,including broad culture invention of making lineage and folk belief.
出处
《清华大学学报（哲学社会科学版）》
CSSCI
北大核心
2012年第2期17-30,158,共14页
Journal of Tsinghua University(Philosophy and Social Sciences)
