甘泉赋的文化承载——兼论扬雄《甘泉赋》的创作背景

发布时间：2018-03-15 21:54

本文选题：甘泉赋　切入点：文化承载　出处：《贵州社会科学》2017年07期 　论文类型：期刊论文

【摘要】：在扬雄、班固、张衡等人的赋作中,甘泉宫作为西汉政治的一道重要景观,彰显的是西汉政治的缺失。甘泉宫某些建筑物的修造确实与武帝的仙意私欲有关,但甘泉更重要的意义在于军事、宗教方面,这早在秦代已然。武帝为一统的汉政权缔造了至上神太一,甘泉宫于军事、宗教的重要地位决定它奉祀的神灵是太一。甘泉泰ud自武帝以后至西汉后期,成为皇权神圣的见证。西汉后期掀起一场甘泉泰ud之祭与南郊祭天的制度之争,持后论者以为甘泉之祭不合古礼。扬雄《甘泉赋》的写作正是这场制度之争的产物。扬雄以赋的形式表达个人立场,主张罢甘泉泰ud之祭。这也影响到东汉班固、张衡对于甘泉宫的赋写。
[Abstract]:In the Fu works of Yang Xiong, Ban Gu, Zhang Heng and others, Gan Quan Palace, as an important landscape of the Western Han Dynasty politics, highlights the lack of politics in the Western Han Dynasty. The construction of some buildings in the Gan Quan Palace is really related to the immortals' selfish desires of the Emperor Wu. But the more important significance of Ganquan lies in the military and religious aspects. This was already done in the Qin Dynasty. Emperor Wu created the supreme god Taiyi for the unified Han regime, and the Gan Quan Palace was in the military. The important status of religion decided that the deity it worshipped was too 1.Gan Quan Taiud became a witness of imperial power from the later period of Emperor Wu to the late Western Han Dynasty. In the latter part of the Western Han Dynasty, there was a system dispute between the sacrifice of Gan Quan Tai ud and the sacrifice of heaven in the southern suburbs. The posthumous thought that the sacrifice of Gan Quan was not in keeping with the ancient rites. The writing of Yangxiong's "Gan Quan Fu" was just the product of this institutional dispute. Yangxiong expressed his personal position in the form of Fu and advocated that the sacrifice of Gan Quan Taiud should be abolished. This also affected Bangu in the Eastern Han Dynasty. Zhang Heng's Fu on the Gan Quan Palace.
【作者单位】：吉林大学;
【基金】：教育部人文社会科学研究青年基金项目“汉代文学与都邑文化”(11YJC751030) 吉林大学前沿与交叉学科项目“汉代城市与汉赋”(2012QY003)
【分类号】：I207.22

【参考文献】