秦始皇的宗教倾向性与秦汉国家宗教中的齐楚传统

发布时间：2018-06-03 19:23

本文选题：国家宗教 + 文化统一　；参考：《人文杂志》2017年01期

【摘要】：秦代统一六国以后,对宗教祭祀制度进行了统一,建立了一个以秦地故祠为中心、辅以东方六国祠祀的国家祭祀体系,与封禅共同构成国家宗教的主体。国家祭祀体系中六国祠祀的地位没有本质差别,实际执行中却是齐地宗教更兴盛,封禅也是齐地的宗教传统,这是秦始皇扬齐抑楚的倾向性所致。秦始皇的态度受政治、历史与个人因素的影响,抑制楚地传统是秦楚紧张关系的结果,并且进一步导致楚人的反秦浪潮;敬祀齐地神yG则与秦始皇的海洋观念与求仙热情有关。汉代修正了秦始皇的文化政策,楚地传统得到复兴,齐文化则一直作用于政治与社会。
[Abstract]:After the unification of the six Kingdoms in the Qin Dynasty, the system of religious sacrifice was unified, and a national sacrificial system was established, which centered on the ancestral shrines in the Qin Dynasty, supplemented by the worship of the Eastern six Kingdoms, and constituted the main body of the national religion together with the Feng Zen. There is no essential difference in the status of the worship of the six countries in the national sacrificial system, but the actual implementation is that the religion of Qi is more prosperous, and the religious tradition of Fengchen is also the religious tradition of Qi, which is the result of the tendency of Qin Shihuang Yang Qi to suppress Chu. Qin Shihuang's attitude is influenced by political, historical and personal factors, and restraining the tradition of Chu is the result of the tense relations between Qin and Chu, and further leads to the anti-Qin wave of Chu people, while the respect for Qi and the land god YG is related to Qin Shihuang's concept of ocean and passion for seeking immortals. In Han Dynasty, Qin Shihuang's cultural policy was revised, the tradition of Chu was revived, and Qi culture always played a role in politics and society.
【作者单位】：吉林大学古籍研究所、出土文献与中国古代文明协同创新中心;
【基金】：国家社会科学基金重大项目“秦统一及其历史意义再研究”(14ZDB028)
【分类号】：K232

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