摘要
唐代"开元后礼"的建设可以分为不同时期,开元后期与天宝时代以皇帝为首对《开元礼》所建制度大兴改革,并建立国家祭祀中的道教崇拜体系。安史乱后面临对《开元礼》和天宝改制的选择,从建中贞元初以《开元礼》的继承和回归为主,到贞元后期和元和中更多地纳入新制而进行调整,变化的因素不断增加。而对《开元礼》的"删定施行"则通过对制敕的删修得以实现,体现了礼制以皇权为中心的意义和时代对变革的需求。与此同时,道教祭祀与代表皇帝私人和家族性质、表达皇帝个人意旨的"私"礼(或云"家礼")进一步结合,与作为国家公制的礼仪同存共融,形成了中古时代礼仪的新概念和新特色。
The construction of'post-Kaiyuan rituals 'during the Tang Dynasty(618-907)can be divided into different periods;during the late Kaiyuan reign period and the Tianbao reign period,both the emperor and people around him radically reformed the system established by the Kaiyuan Rituals,and established a Taoist worship system in national sacrifice.With the choice of the Kaiyuan Rituals or the reform in the Tianbao reign period after the An-Shi rebellion(755-763),the factor of changeability constantly increased,ranging from a focus on the inheritance of and return to the Kaiyuan Rituals in the Jianzhong and early Zhenyuan reign periods to the adoption of more new rituals and adjustments in the late Zhenyuan reign period and the Yuanhe reign period.The'revision and implementation' of the Kaiyuan Rituals were carried out through the deletion and revision of imperial decrees,reflecting both the implication that such rituals were centered on the imperial power and the demands that the times had imposed on the reform.At the same time,Taoist sacrifice was further integrated with the'private 'rituals(or'family rituals')that stood for the emperors and their families and expressed the intentions of the emperors themselves,co-existing and fusing with the rituals as the state's public institution.In this way,both a new concept and a new character of rituals took shape during middle antiquity.
出处
《中国社会科学》
CSSCI
北大核心
2014年第4期160-181,208,共22页
Social Sciences in China
基金
2012年度国家社科基金重大招标项目"中国礼制变迁及其现代价值研究"(项目号12&ZD134)的阶段性成果
