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《周礼》春官中之大宗伯执掌包括天神、地示(祇)以及人鬼三大类重要之祭祀礼仪,其实包含岁时礼俗以及生命礼俗两类活动,前者在于强调岁时礼俗具有循环往复的可逆性,后者则偏向对于不可逆生命的追思与怀想。岁时礼俗以及生命礼俗两类活动固然有其分殊所在,然而却共同凸显天、地、人三才鼎立的重要事实,强调自然与人文应具有和谐关系。由于人鬼祭祀问题与生命礼俗活动密切相关,因而历来之讨论尚多,至于有关天神、地祇之祭祀礼仪活动,则因为晚近科学发达,遂往往被简单地以“迷信”视之,根本忽略该活动体现人类面对大自然挑战的重要历程。本文依据考古资料,说明《周礼》之祭祀系统乃上承原始社会之祭祀活动而来,主要透过天神、地示(祇)以及人鬼三系并立之祭祀系统以展现其意义,再透过《周礼》祭祀系统与《月令》之结合发展,深究岁时礼俗活动对于体现人与大自然互动关系的思想史意义。最后,则以理解岁时礼俗之真谛有助于稳定人与大自然之关系作结。
The main body of the “Zhou Li” spring officer includes the god of heaven, the earthly display (only), and the ghosts and ghosts, which are important sacrificial rituals in their three categories. In fact, they include the two types of activities: Reciprocity reversibility, the latter is biased toward irreversible life memorial and imagination. However, they together highlight the important fact that Heaven, Earth and Land were the most important, emphasizing that nature and humanity should have a harmonious relationship. Due to the close relationship between ghost and ghost worship and life etiquette activities, there has been a long history of discussion. As for the ritual and ceremonial activities of god and earth only because of the recent scientific development, they are often simply viewed as Neglecting this activity reflects the important course of mankind’s challenge to nature. Based on the archeological data, this article shows that the ritual system of “Zhou Li” comes from the sacrificial offering activities of primitive society. It mainly shows the significance of ritual systems of gods, land demonstrations (only) and ghosts and ghosts Through the combined development of the ritual system of “Zhou Li” and the “month-long order”, we can deeply understand the significance of the etiquette activities of the age in the history of the thoughts that reflect the interactive relationship between man and nature. Finally, the purpose of understanding etiquette at age is to help stabilize the relationship between man and nature.