【作者】 黄雪梅；

【导师】 张诗亚；

【作者基本信息】 西南大学 ， 教育学原理， 2008， 博士

【摘要】 传承文化是教育的功能,面对日益加剧的全球化,各个国家和民族都面临如何保存和传递传统文化的时代命题。原本,学校教育是价值观、知识、技能、品德等的主要传承场,现实生活的影响,使得教育愈加偏重于对实用知识、技能的选择,学校一切教学活动都是围绕考试、分数而开展,传统文化仅仅作为点缀而无立锥之地,教育严重偏离了自身运行的轨迹。如何通过教育来传承我们的传统文化?充分发挥其育人功能?本研究提出理论假设:以“化”为主要方式的教育是实现这一目的重要途径。要验证此假设,需要证据的支撑,而且必须从现存的对传统文化成功传承的典型案例中寻找。孝道本义是善事父母的道德行为规范,起源于人们的生活、风俗,被儒家伦理化、哲理化后义融入生活与风俗,祖先崇拜是其载体。在中国社会与文化中,孝道具有根源性作用,是中国文化的一个核心观念和首要精神,已深深地扎根于中华民族的土壤中,化为中国国民之性格。但是,经过五四运动和文化大革命的洗礼,传统孝道已近荡然无存;由于传统农耕文化正在解构,以个体家庭为核心的农业经济已退居次要地位,以及家庭结构的变化动摇了孝道存在的社会基础,孝道传承面临危机。然而,传统是无法割断的,任何一种文化的发展与创新无不要从传统中吸取必需的养分,我们必须审视传统文化,为孝道寻求传承之路。而传承与教育好比同一事物不同的两面,因此,孝道传承之路也就是我们寻求的教育之道。同时,本研究选择云南大理喜洲白族和怒江州金满村的勒墨人作为个案,理由如下:一,大理因其独特的自然、人文地理环境,使世居于此的白族,为了自身的生存与发展,建立了一套有效的文化传承机制:喜州因其特有的历史、文化、政治、经济地位,当为白族自然村落的典范。二,汉族是较早与白族交流往来的民族之一,祖先崇拜和孝道在喜洲具有上千年的历史,而且保留至今。三,地处怒江州的勒墨人是大理白族的一个支系,因其闭塞的交通和恶劣的自然环境,使他们的祖先崇拜具有明显的原初特性,这有助于更好地掌握大理白族吸收汉族的祖先崇拜及其孝道的脉络。要验证假设,本研究将其归结为对三个问题的解答:一,为什么在大理白族人中普遍存在祖先崇拜和孝道?二,这种孝道如何以祖先崇拜之有形的仪式、活动化为日常生活的无形?三,这种“化”的方式对教育有何价值?围绕这三个问题的解答,本研究首先运用文献分析法梳理孝道、祖先崇拜的相关事实与理论;再通过田野调查掌握祖先崇拜和孝道的现状,并基于结构人类学理论,以结构主义、反结构主义方法对比分析两种祖先崇拜的功能和意义;最后以归纳法得出对个案研究的结论:1、勒墨人的祖先祭祀具有转换功能,不具有儒家孝道思想成分。通过人与神之间的沟通者——祭师,以为死者献祭和亲族共同飨食的方式,在交融的空间内,完成了死者向祖先神的转换。仪式中的祭师和与死者紧密相关的人的所有言语、动作、行为,以及仪式的内容和活动程序都是为了将死者转换为神,使祖先能在另一个世界里福佑生者。这份福佑是因家庭成员的永远离去而在感情、经济、社会力量上给家庭和亲族造成的损失,让生者重新获得继续生活下去的力量和勇气。2、喜洲白族的祖先祭祀中通过交融而产生的不仅仅是死与生的转换,更多则是孝道思想。仪式所表现“孝”的内容主要就是爱亲、敬亲、养亲和祭亲,以及光宗耀祖和传宗接代。堂祭、墓祭、祠祭的所有内容和程序,都是对孝道的宣讲。爱亲是“孝道”产生的感情根源和动力,敬亲、养亲、祭亲是白族孝道最核心、最基本的内容,光宗耀祖是“孝”的更高层次,传宗接代则是“孝”的有力保障。因此,祭祖仪式的教育目的,就是培养子女的孝道,通过维系血缘关系的稳定,使生命得以延续。3、孝道对白族个体、家庭、社会所起的作用主要通过“化”的方式来完成的。“化”是一种悄无痕迹的吸收、融合,产生的是“状变而实无别而为异者”的效果。通过“化”,孝道融入了祭祀祖先的仪式中,使该仪式具备了孝道教育的功能:通过“化”,个体获得了孝道的观念和行为;将“孝道”化为对父母的爱、敬、养、祭,以及修祠、续谱的活动中,就可以稳固血缘家庭关系,增强宗族成员彼此之间的认同、团结和凝集力;最后,孝道“化”到莲池会的诵经、洞经会的谈经和圣谕堂的写经活动中,完成了对整个社会的整合,维持了社会的稳定。4、孝道之所以仍旧在白族的个体、家庭、社会中发挥作用,是因为他们在传承孝道时,本着“诚”的原则。“诚”是一种对事物本然的甄别和坚守。依据“诚”的原则,白族人能辨别出孝道和自身所处情况的本然,然后选择孝道的“善者”以促进自身的发展。因此,对于孝道的传承,应该“传之以‘化’”、“传之以‘诚’”。随着社会的变迁,孝道已不可能像以往那样处于核心地位,但是它是根植于家庭层面的,仍然可以发挥家庭伦理的作用,这也是当今家庭急需的良药。我们应该本着孝道的本质观念和现实社会状况,传给孩子们明确的孝道观念,为之树立真实的榜样,将孝道融入实际的生活内容中,使孝道在不知不觉中得以传承。基于以上结论,本研究验证了理论假设,并认为该理论假设成立。大理白族在“化”与“诚”的基础上,建立了一套完善的文化传承机制,有效发挥了文化的教育功能;教育应藉由文化促进人的发展,而“化育”是实现这一目标的重要方式。这无疑有助于对我们传统文化的继承、发扬,顺利实现现代化进程中与传统的对接,加深对教育本真含义的理解,促进教育的进一步发展。更多还原

【Abstract】 Passing on and inheriting the culture is the funcation of education. Confronted the growing globalization, countries and nationalities are facing how to keep and pass their traditional culture. Schooling is originally the main inheritance fields of value, knowledge, skill and moral character etc. Effected by the facts of life, the practical knowledge and skill have been the choose of education, and all the teaching activities are being taken on center of tests and marks. This makes the traditional culture have no land in schooling except taken as decoration and the education also deviate from its own orbit. How to inherit our traditional culture by means of education to give full play to cultivation people? The paper puts forward the theoretical hypothesis: the Hua Yu is the main way to achieve the aim.Evidence is required to test this hypothesis and must be found from the representative cases of success inheritance on the traditional culture. The original meaning of filial duty is the moral norm of treating parents. It is originated from people’s life and custom. After being ethicized by the Confucianism, it mingled with life and custom. Ancestor worship is the carrier of filial duty. In the traditional Chinese society and culture, filial duty, the core concept and the chief spirit of the Chinese culture, has the rooted effect and has grounded in the Chinese nation, assimilating into the Chinese people’s character. Now the traditional filial duty has been nearly completely disappear after the May 4th Movement of 1919 and the Cultural Revolution. Also, the social basic of the filial duty has been shaked because of traditional farming culture’s being deconstructed, the agricultual economic which centering of individual family being reduced to a lower position and the change of family pattern. These have made the passing on and inheriting the filial duty facing the risk. However, the Chinese tradition is not supposed to be cut off. Only in the way of absorbing the necessary elements of the tradition can a certain culture be developed and innovated. This requires our re-scanning on traditional culture to explore a way to pass on and inherit the filial duty. As inheritance and education are just like two sides of an object, the way of passing on and inheriting filial duty is just the way of education.Meanwhile, the Bai People in Xizhou Village of Dali, Yunnan Provice and the Le Mo People in Jinman Village of Nujing State are chosen for this case study, based on the following reasons: first, because of the unique natural and cultural enviroment, the Bai People which has inhabited there from generation to generation, is bound to set up an effective system of inheritance for its survival and development, and Xizhou is the representive village of the Bai People for its historical, cultural, political and economic situation. Second, for the Han People is one of the ethics which contact with the Bai People in a relatively early time, filial duty and ancestor worship have over one thousand year’ s history in Xizhou and are well preserved. Third, because of the block communications and harsh natural enviroment, the Le Mo People,which is a branch of the Bai People, has the naive worship,and this is helpful to clear the train of thought on the Bai People absorbing the worship of Han ethic. The paper is going to verify the hypothesis by solving the following three problems: why are there ubiquitous ancestor worship and filial duty in Bai People in Dali? How is filial duty merged into the invisible daily life from the tangible ceremonies and activities of ancestor worship? What is the value of the Hua on education ?For solving the problems, the study will apply such methods as literature search for reviewing some relevant theory and facts of filial duty and ancestor worship, then field work for collecting data of their status quo, and employ structuralism and counter-structuralism for analyzing the funcation and meaning by comparing these two worship based on the theory of structural anthropology, last employ induction to reach the conclusions as follow,1. The ancestor worship of Le Mo People has the function of transformation. It bears all the elements of Confucius filial duty. Via the priest, in the way of worshiping the dead and having feast with the family members, the god’s transformation between the dead and the ancestor is completed in the mixed space. The languages, actions, behaviors as well as all the rituals of the priest or other people who have close relationship with the dead are to promote the transformation, to make the ancestor be able to bless the alive in another world. The blessing comes from the loss made by the family members who passed away on the family and relatives from the perspective of emotion, economy and social force. It enables the alive to regain the courage to live on.2. The ancestor worship of the Bai People in Xizhou has presented not only the transformation between death and living but filial duty in the assimilated space. Loving the relatives, respecting the relatives, supporting the relatives and worshiping the relatives along with bringing honor to the ancestor and having a male heir to continue the family line are the main content of filial duty displayed by the ceremony. All the various forms of worshipping are the manifest of filial duty. Loving family is the source and motivation of the filial duty’s development. The core of filial duty contains respecting the family, supporting the family and worshipping the family. The top class of filial duty is bringing honor to the ancestor while having a male heir to continue the family line is the safeguard. Hence, the aim of ancestor worship ceremony is to develop the children’s filial duty in order to sustain the stability of the ties of blood and finally to continue the life.3. Filial duty exerts its effect on the individuals, the family and the society by means of Hua. Hua is a process of absorbing and assimilating. Changes in the state but not the essence are the results. By means of Hua, filial duty is assimilated into the ceremony of ancestor worship, enabling the ceremony to bear the function of filial education; by means of cultivation, the individual gains the filial concept and behavior; the blood ties will be sustained and the unity and identification of the family members will be strengthened in the way of converting filial duty into the love, the respectfulness, the support and the worship to parents and the activities of repairing the clan temple and continuing the family tree. Finally, filial duty coming into the different forms of reading, playing and writing scripture finishes the entire society’s integration and sustains the social stability.4. It is because the Bai People group passes on the filial duty in the principle of Cheng that the filial duty still has an effect on the individual, the family and the society. Cheng is the evaluation and perseverance of the thing’s originality. In accordance with Cheng, the Bai People group can distinguish the originality of filial duty and their own condition and then choose the goodness of filial duty to improve themselves. Hence, we should employ Cheng and Hua to pass on the filial duty. Filial duty will no longer be at the core state with the development of society. However, for it is rooted in family level, filial duty can still exert its function of ethicizing which is in urgent need of the family. According to the essence of filial duty and the reality, the explicit filial concept is ought to be passed on to the children and the real filial example should be set. In the meantime, the filial duty should be assimilated into the real life and be passed on unconsciously.Therefore, the hypothesis has been verified and brings it into existence. Based on Hua and Cheng, the Bai People has set a perfect cultural inheritance mechanism to effectively realize the education function of culture. Education should promote people’s development by means of culture and Hua Yu should be an important way to achieve the aim. This will contribute to better inheriting and carrying on our traditional culture, smooth linking up with the tradition in the proceeding of modernization, a deeper understanding for the essence of education, promoting education to a further development.更多还原