汉代思想文化传播控制机制研究
发布时间：2019-02-15 01:30
【摘要】：控制传播是有效控制社会的一种方法。在我国古代集权主义制度的社会中,对思想文化进行传播控制有利于维护当权者的统治。汉初,由于恢复生产的需要,统治者在政治上主张无为而治,黄老思想成为官方统治思想。汉武帝时,为了维护大一统的封建统治秩序,“罢黜百家,独尊儒术”,采用“软控制”即思想统制的方法进行对思想文化的传播控制。 “软控制”手段的确定是由汉朝君主专制的中央集权制度和小农经济的社会经济基础所决定的。朝廷作为传播控制的主导者,担当着把关人的角色,并通过建立察举制度等方面引导世人尊儒学儒,为儒学的发展铺平了道路；士族,作为思想文化传播控制的另一种力量,为儒学的大范围传播做出了重要贡献；社会中重教之风熏习。在官学建立的同时,私学也极为兴盛。于是,整个社会笼罩在研习儒学的气氛中。在以上三个方面的同时作用下,儒学最终得以广泛的传播并深入到社会的各个领域和社会生活的各个角落。 与此同时,崇儒好儒的汉朝统治者本身也被儒学思想所制约,君权因此而受到制衡,这在一定程度上有利于政治的平衡。此外,除了皇帝“钦令”将儒家经典作为指定教材以使儒学在人们脑中扎根,儒学中的礼法制度也成了另一种控制民众的手段。这种对思想文化的“隐性控制”影响是极大的。它使得人们在不知不觉中接受并认同儒学,并自觉被儒学引导和控制。 本文在对汉代传播史梳理的基础上,从朝廷、士族、学术氛围三个方面分析中国汉代思想文化传播控制机制,并从传播学角度对汉代思想文化的传播控制手段进行解析。
[Abstract]:Controlling communication is an effective way to control society. In the ancient totalitarian society of our country, it is beneficial to maintain the rule of the people in power to spread and control the ideology and culture. In the early Han Dynasty, because of the need to restore production, the rulers advocated the rule of inaction in politics, and Huang Lao thought became the official ruling thought. In order to maintain the feudal ruling order of the great unification, Emperor Wu of the Han Dynasty "deposed 100 schools and respected Confucianism alone", and adopted the method of "soft control", that is, ideological control, to control the spread of ideology and culture. The determination of soft control is determined by the centralized system of monarchy in Han Dynasty and the social and economic foundation of small-scale peasant economy. As the leader of communication and control, the court acted as a gatekeeper, and guided the world to respect Confucianism by establishing a system of inspection and examination, which paved the way for the development of Confucianism. The literati, as another force in the control of ideological and cultural communication, made important contributions to the wide spread of Confucianism. At the same time, the establishment of official learning, private learning is also extremely prosperous. Thus, the whole society was shrouded in the atmosphere of studying Confucianism. At the same time, Confucianism can spread widely and go deep into every field of society and every corner of social life. At the same time, the rulers of the Han Dynasty who worshipped Confucianism and good Confucianism were also restricted by Confucianism, and the monarchy was checked and balanced, which was beneficial to the political balance to some extent. In addition, in addition to the emperor's "Chin Ling" used Confucian classics as a designated textbook to make Confucianism take root in people's minds, the system of etiquette and law in Confucianism has become another means of controlling the people. This kind of "recessive control" influence on ideology and culture is great. It makes people unconsciously accept and identify with Confucianism and consciously be guided and controlled by Confucianism. On the basis of combing the history of communication in the Han Dynasty, this paper analyzes the control mechanism of ideological and cultural communication in the Han Dynasty from three aspects: the court, the literati and the academic atmosphere, and analyzes the means of the communication and control of the ideology and culture of the Han Dynasty from the angle of communication.
【学位授予单位】：河北大学
【学位级别】：硕士
【学位授予年份】：2009
【分类号】：K234
[Abstract]:Controlling communication is an effective way to control society. In the ancient totalitarian society of our country, it is beneficial to maintain the rule of the people in power to spread and control the ideology and culture. In the early Han Dynasty, because of the need to restore production, the rulers advocated the rule of inaction in politics, and Huang Lao thought became the official ruling thought. In order to maintain the feudal ruling order of the great unification, Emperor Wu of the Han Dynasty "deposed 100 schools and respected Confucianism alone", and adopted the method of "soft control", that is, ideological control, to control the spread of ideology and culture. The determination of soft control is determined by the centralized system of monarchy in Han Dynasty and the social and economic foundation of small-scale peasant economy. As the leader of communication and control, the court acted as a gatekeeper, and guided the world to respect Confucianism by establishing a system of inspection and examination, which paved the way for the development of Confucianism. The literati, as another force in the control of ideological and cultural communication, made important contributions to the wide spread of Confucianism. At the same time, the establishment of official learning, private learning is also extremely prosperous. Thus, the whole society was shrouded in the atmosphere of studying Confucianism. At the same time, Confucianism can spread widely and go deep into every field of society and every corner of social life. At the same time, the rulers of the Han Dynasty who worshipped Confucianism and good Confucianism were also restricted by Confucianism, and the monarchy was checked and balanced, which was beneficial to the political balance to some extent. In addition, in addition to the emperor's "Chin Ling" used Confucian classics as a designated textbook to make Confucianism take root in people's minds, the system of etiquette and law in Confucianism has become another means of controlling the people. This kind of "recessive control" influence on ideology and culture is great. It makes people unconsciously accept and identify with Confucianism and consciously be guided and controlled by Confucianism. On the basis of combing the history of communication in the Han Dynasty, this paper analyzes the control mechanism of ideological and cultural communication in the Han Dynasty from three aspects: the court, the literati and the academic atmosphere, and analyzes the means of the communication and control of the ideology and culture of the Han Dynasty from the angle of communication.
【学位授予单位】：河北大学
【学位级别】：硕士
【学位授予年份】：2009
【分类号】：K234
【相似文献】
相关期刊论文 前10条
1 朱宇琦;高忠有;;划清社会主义思想文化同封建主义、资本主义腐朽思想文化的界限研究综述[J];法制与社会;2011年18期
2 蒋向艳;;寒山诗在法国的传播及其意义[J];华东师范大学学报(哲学社会科学版);2011年04期
3 孟艳;;19世纪英国工人运动改良主义成因分析[J];科学社会主义;2011年03期
4 杨翰卿;;儒学对云南少数民族哲学的影响[J];西南民族大学学报(人文社会科学版);2011年07期
5 邱文山;;春秋列国与古印度列国之比较[J];山东理工大学学报(社会科学版);2011年04期
6 潘新萍;;创新无止境 有为促有位——丹江口市全方位、多角度提升宣传思想文化工作水平[J];学习月刊;2011年10期
7 王列生;;论自由知识制度及诸子百家的兴起——先秦思想文化札记之二[J];文艺研究;2011年07期
8 王铭;;清华大学历史系中国古代史博士论文题目及内容简介(2005—2010年)[J];中国史研究动态;2011年04期
9 娜丽斯;;简论元杂剧兴盛的原因[J];北方文学(下半月);2010年06期
10 棌本h，
本文编号：2422821
本文链接：https://www.wllwen.com/shekelunwen/zggdslw/2422821.html
