【作者】 王有英；

【导师】 黄书光；

【作者基本信息】 华东师范大学 ， 教育史， 2005， 博士

【摘要】 社会教化既是统治阶级维护封建政治秩序的需要,也是生命个体在社会上得以生存的需要。清前期的社会教化是以儒家伦理为核心的儒、佛、道并存的教化体系。其中,儒家伦理教化是本研究的核心内容。本文的重点不在于研究精英儒家的伦理陈述,而着重研究儒家经典的价值理想通过何种途径转化为活生生的现实实践,它们是如何转化的?转化的过程及效果如何?佛、道教化又在清前期社会教化中扮演着一种什么角色?期间是否有矛盾与冲突?等等。总之,本文力图对具有典型社会教化意义的史实研究,来描绘一幅色彩斑斓又极具张力的清前期社会教化的图景。 论文以历史唯物主义为指导思想,借助社会史的理论与方法,采用正史材料和野史材料相结合的方式,选取几个具有典型意义的问题来揭示清前期社会教化的全貌。全文包括正文和结语部分。正文部分共分六章: 第一章分别论述了本论文的研究方法、研究意义、已有相关研究成果、框架结构及清前期的教化特征。 第二章主要探讨学校组织与社会教化的关系。学校是专门进行教化的机构,它不仅有固定的场所,专职的教师,而且,还有相对固定的经费来源,是教化的主阵地。此外,书院、社学、义学、义塾等组织也承载了教化民众的功能。 第三章旨在辨析非学校组织与社会教化的关系。儒学之所以能够大行于天下,除了正规的学校组织外,民众更多地依靠乡约、家训族规、调解纠纷来获得教化。与学校组织相比,非学校组织的教化更具有普遍性和隐秘性。 第四章重点讨论了通俗小说、地方戏曲作为一种知识和文化载体在社会教化中所扮演得举足轻重的角色。由于其形象生动、通俗易懂,无论是村夫牧子之人、贩夫走卒之徒、引车卖浆之流,还是髫龄儿童、小脚女人,都极易在欢愉的氛围中受到教化。 第五章系统考察了社会教化中的两个特殊的群体。一是士绅,他们是帮助皇朝实现教化使命的群体。在官民隔绝的传统社会结构下,普通乡民并不具备与官府交涉的条件与能力,因此需要能够“代表”自己利益的代言人。在这种情况下,士大夫便是联结皇帝和民众的桥梁和纽带,通过“上情下达”、“下情上闻”传递着皇帝和民众间的信息。二是妇女,妇女是封建社会中遭受压迫惨重的典型的弱势群体。从这个群体的悲惨命运中我们可以得知清王朝对其施行了怎样的教化。 第六章着重研究佛、道是如何曲折地生存并与社会教化发生内在关联的。劝更多还原

【Abstract】 Social edification is necessary not only for rulers to keep their rule, but also for the unique human being to live in their society. Social edification in the earlier stage of Qing Dynasty centres on Confucian ethic and is a entity of Confucianism, Buddha, Dao. This study centres on ethical edification of Confucianism. I am not going to labor on the narration of the essential theory of Confucianism, but put emphasis on how those value ideas were changed into real life, what is the procession and the result of this change, what role do Buddha and Dao play in the social edification in the earlier stage of Qing dynasty, and is there any contradiction and conflict in this procession, and so on. In a word, I try to study those historic fact of typical edification value and portray a clear and colorful picture of social edification in the earlier stage of Qing Dynasty.The article unites positive facts with fictional facts, reflects the whole condition of social edification in that period by several typical examples. It is steered by the historic materialism and uses means of social historic theory and method. The whole paper is made up of the main article and the conclusion part. The main article is composed of six chapters:The first chapter discusses means and significance of the paper, related study results, organism of the paper and the character of social edification in the earlier stage of Qing Dynasty.Chapter two discusses the relation between socialization and school organization. School, the major organization for edification, has fixed location, professional teachers, relatively fixed outlay source.Chapter three discusses the relation between social edification and unschooled organization. Ordinary people were civilized more from rules in their family or in the country than from formal school organization. Compared with school organization, these forms are of more universality and invisibility.Chapter four emphasizes on the role of light literature and regional drama in social edification. All kinds of people could be civilized in these dramas because of their visualized image.Chapter five centres on two special groups in social edification. Gentry was agroup who helped the emperor to realize edification. They standed for the ordinary people to speak out what they wanted. Women were the other special group. They were typically weak and oppressive people in feudalism. From them we can find how Qing Dynasty carried out edification toward them.Chapter six discuss how Buddha and Dao find their way in social edification. Buddha and Dao came into connect with social edification from their origin and were important compliment for Confucian social edification.The conclusion part points out the continuity and generality of social edification and depipicts the deep effect in current folk.更多还原