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題名 | 論古代中國「守喪」制的意義 |
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作者 | 駱芬美; | 書刊名 | 實踐學報 |
卷期 | 25 1994.06[民83.06] |
頁次 | 頁207-239 |
分類號 | 532.24 |
關鍵詞 | 中國; 古代; 守喪制; |
語文 | 中文(Chinese) |
中文摘要 | 孔子說:「不語怪力亂神」,又說「不知生,焉知死」。儒家的思想是人文思想,因而即使面對「死亡」的現象,所重視的仍然是「生」人的部份,而非「死」人的部份。 古代中國的喪葬禮俗甚為繁複,最早應是源於對「鬼神」的畏懼,而到儒家才將之提昇到「人文」層次。孟子說:「養生者,不足以當大事,惟送死,可以當大事。」可見受重視的程度。 「守喪」是中國人遭逢親人死亡,在親人埋葬之後,持續停留在家中,為死去的親人哀悼之意。親人喪亡是人世間之至痛,食不知味,席不暇煖,乃人之常情。而心理上的調適過程,更是需要時間來適應。因而,「守喪」制之產生,實是合情合理。 「守喪」之制,又稱「喪服」制度,表面上看來,似乎只是單純的社會禮俗。但若就歷史演進的歷程來看,按王國維的說法,應該是周代封建制度下的產物。當然,一種制度的形成、建立,到普遍實施,總需要有一段相當漫長的孕育時間。所以開始時可能早到西周初年,也許圍時的內容很簡單;但逐漸地補充修正,以至於完成,可能已經是春秋,或許晚到戰國時期。 任何一個制度的產生,理應有一思想背景為引導。面臨著親人的喪亡,古代中國人的腦袋作怎樣的思考?是對鬼魂的恐懼?還是對親人的不捨?就「守喪」制而言,究竟是何種意義?此即本文研究的主要動機。 中國社會中,居喪曰孝,又叫「服孝」,服父母憂者稱為「孝子」,喪服稱為「孝服」,可見守喪應具有孝道方面的意義。又中國素有「禮義之邦」之稱,而在中國的各種「禮」中,「喪禮」是其中重要的部份,因而探討守喪之制亦應從禮制方面來瞭解。 本文以「試論古代中國『守喪』制的意義」為題,全文分為四章來探討:第壹章、緒論:闡明本文研究之動機、範圍。第貳章、守喪與孝道:從孝道觀念的發展與守喪之制之確立,以及守喪之制中的孝道精神兩方面來探討。第參章、守喪與禮制:從守喪在禮制中的意義,及「禮」中的守喪制及其實行兩方面來探討。第肆章、結論:總結各章所論之大要。 |
英文摘要 | Confucius said, "We should not say anything about strange power and false gods. "He also said, "A man does not understand death if the does not really understand life." Confucianists emphasize life; even when someone dies, they emphasize life more than death. Most of the Chinese are uncomfortable about their ancient funeral rites. Ancient people feared ghosts. That is why Confucianists put their emphasis on human life. Mencius said, "It is more important to prepare for the burial of one's parents than to support the living." So we see what they emphasized. 'Shou Sang' system is a Chinese social custom. When our family members die, after the burial, we stay at home, cry, and are sad for about three years. This is the most painful time in our lives We cannot eat and drink anything. We need much time to adjust our minds. This is the reason for 'Shou Sang' system to exist. 'Shou Sang' system has another subsystem, 'Sang Fu' system. On the surface of this system, this is a social custom. But if we trace it's origin, Gwo-Wei Wang said, "It was produced in Jou dynasty." However, as we know, any system is not produced in a short period of time. It usually takes a long time to develop a new one. So, this system might have been produced as early as Jou dynasty but completed at ChanGwo period. Any system which has been produced needs an idea to lead it. In ancient China, when a man faced a person's death, what did he think about it? Was he afraid of ghosts? Did he sorrow for losing his family members? What was the meaning of the 'Shou Sang' system? These are some of my research questions. In Chinese society, if parents die, their children are named 'hsiao tzu' and have to wear 'hsiao fu'. So we know the meaning of 'hsiao' (the principle of filial piety).China also has been called 'A country of Li-Yi'. However, there are many kinds of 'Li'. Among them, 'Three Lis' are the most important ones. There are four parts in this report: Chapter one: Introduction, which introduces and explains the purpose of this study. Chapter two: 'Shou Sang and Hsiao Tao'. Chaper three: 'Shou Sang and Li system'. Chpaer four: Conclusion, which sums up this study. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。