Qin Han di fang shan chuan he ren shen ji si yan jiu

秦漢時代的國家制度和意識形態對後世影響深遠，而祭祀制度是國家制度的重要組成部份，也代表了國家所倡導的思想規範。地方祭祀包括地方政府主導的官方祭祀和民衆自發的信仰活動，是國家禮儀制度和社會風俗信仰的交叉地帶。秦漢的國家祭祀體系隨著統一的深入發生了從覆蓋全國的神祠到集中於南北郊的改革，儒家思想確立為主流意識形態；地方祠祀在此過程中的地位升降和面貌變化成為國家禮制和意識形態變動、確立的一個標誌。以天地日月、社稷五穀、自然現象、物怪神怪等為對象的地方祠祀與山川祭祀、人神祭祀共同構成了地方祭祀的圖景。山川神具有求雨、保護神、個人禱祀等不同面向的作用；地方官員對山川祭祀的參與、利用與反對，則是政治需求與社會實際的影響。人神祭祀的信仰對象包括先王仁人、地方名人、神仙和厲鬼等，人神祭祀的性質多存在轉換，官方祭祀與民間信仰互相吸收和借鑑；地方官員鼓勵地方賢人祭祀，反對妖巫祭祀，作為實施教化的手段。地方政府的祭祀是國家制度的一部分，中央機關也對地方政府的祠祀有監管作用。隨著國家祭祀的成立與變革，地方祭祀在國家祭祀中的地位先升後降，官方祭祀和民間信仰在地方祠祀處交會，東漢時期的地方祭祀有許多呈現官方和民間相結合的特徵。儒家式國家禮制的成立使得祀典與淫祀有了明確的邊界，但是這一界線受到經濟、社會等多種因素的影響，存在著相當的彈性。「禮俗合一」是儒家式的社會理想，士人試圖通過對地方祭祀的管理實施教化，移風易俗；但是祭祀活動的實踐與諸多現實因素有關，還有個人與偶然因素的作用，社會信仰始終包含多重屬性，以「禮俗合一」為理想，卻始終多種社會意識並存，成為中國古代社會的重要特徵。As the beginning of a united empire, Qin and Han Dynasties had established the elementary state institution for dynasties hereafter. Qin and Han Dynasties absorbed and reconciled various religious traditions, including religions of all social classes and different regions in their efforts to set up a sacrificial system; and then turned to a Confucian-oriented sacrificial system with the reverence for Confucianism. Local cults, containing popular beliefs and sacrificial practice of local governments, stood in the overlapped place of state sacrificial system and popular beliefs, therefore the shifts of status and sacrificial practice of local cults can be a representative of the settlement of official ritual system.Miscellaneous Gods were worshiped throughout the empire. The groundwork of this research is to investigate the existence of different kinds of local cults and the sacrificial practices. Worship to mountains and rivers were indispensable in both official religion and popular belief, and all levels of sacrifices had multiple functions in local society. The approval or opposition of sacrificial ceremonies by local officials mostly depended on social reality. Human gods accounted for a large part in local cults, who were worshiped in different motivation and social surroundings. The proportion of respectable officials and moral models increased in Later Han, for they were encouraged for the ethic function to rectify the customs and achieve the indoctrination of Confucianism.Sacrifices to mountains and rivers and human gods in local society stretched across orthodox ritual and popular belief, but the boundary of the two traditions were in alteration all the time, which was largely affected by economic and political factors; and despite the officials and Confucian scholars tried to revise the sacrificial practices in local society, sacrifices to local cults were always contained multiple characters. "Corresponding custom to ritual" was the ideal social order, which officials struggled to approach but never actually achieved.Detailed summary in vernacular field only.Detailed summary in vernacular field only.Detailed summary in vernacular field only.李玥凝.Parallel title from added title page.Thesis (Ph.D.) Chinese University of Hong Kong, 2015.Includes bibliographical references (leaves 408-428).Abstracts also in English.Li Yuening