论文标题:魏晋南北朝时期社会各阶层对佛教的态度与接受模型探析
Research into the Attitude and Acceptance Model Towards Buddhism of All Social Strata in Wei Jin Southern and Northern Dynasty
论文作者
论文导师 焦杰,论文学位 硕士,论文专业 专门史
论文单位 陕西师范大学,点击次数 151,论文页数 71页File Size4243K
2007-05-01论文网 http://www.lw23.com/lunwen_33509352/
Buddhism; Acceptance model; Culture"s analysis
在文化史的研究领域中，异体文化因子的交流和融合是一个重要命题。既然探询异体文化因子的“交流—融合”模式是文化史研究的一个重要方面，那么，作为中国和印度这世界两大文明古国展开“交流—融合”模式最为重要的承载，佛教在中国的推进和融合之路理应得到更多的关注。西来佛教的东渐之路上，魏晋南北朝时期是一个承先启后的重要时期，佛教宗派林立、佛寺鳞次栉比、经论卷帙浩繁，而本时期社会各阶层人士狂热参与佛教活动的激情尤为令人惊叹。可以说，正是这种几近全民参与的积极接受态度将佛教导向其中国化的第一个高潮。因此，文章将研究视角投向了魏晋南北朝时期社会各阶层对佛教的接受模型解读，试图通过探访魏晋南北朝时期社会各阶层对佛教的态度与接受模型，以俾了解西来佛教为何可以在异体文化语境中得以另获新生，并进而借此达成对于不同文化发展道路的某些启示。 论文共分为八个部分： 在引言部分里，对论文的选题原因及意义作了阐述，指出魏晋南北朝时期社会各阶层对佛教的态度与接受模型研究是佛教中国化研究中的重要命题，接下来，叙述魏晋南北朝佛教史的研究现状。 在第一章里，首先探究的是以帝王为代表的统治阶级的佛教接受模型，通过探讨统治者对佛教东渐的态度与接受模型，来说明佛教在获取政治意义上的正式承认方面所做的努力。媚雅的佛教爱好者、庸俗的功能主义者和制造法难的实践者是此章里对于统治阶级的不同接受模型的区分说明。 第二章是关于知识分子对佛教的态度与接受模型的探讨。此章依据知识分子对佛教的不同态度将其分为六大类，每一类选取1～2位最具有代表性的人物来举例说明。 第三章所作的是没落贵族与中下群体对佛教的态度与接受模型研究，注重揭示魏晋南北朝时期战乱频仍背景下，这一群体寻求社会地位和生存环境改变，因而将希望寄寓于佛教、视佛教为安身立命之处的特点。 第四章妇女对佛教的态度与接受模型研究，是作者从女性视角出发，对这一群体所作的特别关照。妇女的信仰发生是通过出家的女尼和参加崇佛活动的妇女们而完成的，因而此章也主要从这两个方面来解读。 第五章将僧人群体独立出来，同时也包括了从前面统治阶级、知识分子、没落贵族与中下民众三个群体中攫取出来的某些个案，以单独的类别研究来探访他们出家之后对于佛教本身的态度与接受模型。这一章分为精诚的信仰者、信仰的叛逆者、恋尘的忘情者三个部分。 前五章注重材料的阐释与搜集，更多偏于史证的罗列，第六章的分析则在前面史证罗列的基础上更多地进行分析总结与基于史证的延伸演绎，力求能够做到有所突破、有所创新，并将论文导向文化史的深度思考。 第七章的结论部分是论文的最后一个部分，在这个部分里，作者提出：一种外来文化，如果希图在新的环境中获得新生，不能仅仅停留于虚幻的理论构建，而必须根植于新的现实文化背景，根据新的文化景深营建新的文化解读可能。进而针对近20年来学术界所萌发的“史学危机”的悲观论调提出魏晋南北朝佛教已经给历史学提供了一个现成的发展样本：获得社会各个阶层的认同，让自身的无限性给予社会各个阶层无限的需要满足可能。
In the research field of culture history, it is an importantsubject on communication and syncretism of variant cultures. Since theresearch into "communication-syncretism" model of variant cultures is animportant part of culture history research, then, Buddhism, as the mostimportant carrier of "communication-syncretism" model developed in the twocivilizations of ancient China and India, should be paid more attentionto, in its progressing and syncretizing in China. In its way of easternadvancing of Buddhism from the West, Wei Jin Southern and Northern Dynastyis an important period which inherited the past and opened up the future.During that period, there were many sects of Buddhism, temples were rowupon row and sutras were numerous. People"s enthusiasm for Buddhisticactions was more marvelous. As it is, we can infer that it was the entirepeople"s positive attitude of acceptance that leaded to the first climaxof Buddhism"s being Chinese. Therefore this thesis concentrates oninterpreting people"s acceptance model of Buddhism in Wei Jin Southern andNorthern Dynasty, trying to understand the reason why the western Buddhismcould be renascent in a different culture, and to reach some inspirationsof developing way of different cultures. This thesis consists of eight parts. In the preface, the author firstly sets forth the reason of choosingthis topic and its meaning and point out that the research into people"sattitude and acceptance model in Wei Jin Southern and Northern Dynasty isan important subject in the research of Buddhism"s being Chinese. Then,the author describes the status quo of the research in Buddhist historyof that period. In Chapter One, the author discusses the Buddhism acceptance model ofthe governing class, especially the emperor. By discussing governors"attitude and acceptance of Buddhism, it describes the Buddhism"s effortto being recognized officially and politically. There are three types of different acceptance models ofthe governors: elegant Buddhism enthusiast,common functionalist and people who carried out Buddhist tragedy. Chapter two is mainly about the intellectual"s attitude and acceptancetowards Buddhism. It classifies Buddhism to six kinds by the intellectual"sdifferent attitudes and demonstrates by one or two representatives. Chapter Three is about the attitude and acceptance model of thedegenerate nobles and the middle and lower classes. It discloses the factthat these groups hope to seek social status and change living environmentso that they wish to rely on Buddhism in the chaos caused by war at thattime. Chapter Four discusses women"s attitude and acceptance of Buddhism inthe perspective of women. Women"s belief develops by Buddhist nuns and womenwho participate in Buddhist actions. Chapter Five sets the monks as an independent group. It also includessome individual cases about the governors, the intellectual, degeneratenobles and the middle and lower classes, which were discussed in abovechapters. It consists of three parts: absolutely sincere believer, traitorof belief and those who are indifferent but long for the world. The above five chapters put emphasis on seeking materials andexplaining, and pay more attention to the arrangement of historicalevidences. Based on the above descriptions, Chapter Six tries to innovateand lead the thesis to deep thinking of culture history. In Chapter Seven, the author comes to a conclusion that if a foreignculture wants to obtain a new lease of life in a new environment, it cannotjust stay at the stage of building theory, but it should create thefeasibility of unscrambling new culture according to new culturalbackground based on the existing cultural background. Thereby, aiming tothe pessimism of "historical crisis" burgeoned in the academia in the pasttwo decades, the author brings forward that the Buddhism in Wei Jin Southernand Northern Dynasty has already offered history a ready-made developmentexample: to be recognized by all classes in the society and to meet infinitedemands of all classes in the society by its own infinite.
|
