Classical Hermeneutics and the Competition for Political Power: The Construction and Deconstruction of the 'Era of Great Peace' in the Early Song Dynasty （960-1063）
| Autor: | Wei-Ling Chang, 張維玲 |
|---|---|
| Rok vydání: | 2015 |
| Druh dokumentu: | 學位論文 ; thesis |
| Popis: | 103 This dissertation investigates political legitimacy and stability of the state from 960 to1063. It especially focuses on Emperor Song Zhenzong’s （r. 997-1022） era of “The Auspicious Talisman of Great Centrality”大中祥符（Da-Jung Shiang-fu, 1008-1017）, a reign title and also a political slogan Emperor and his courtiers claimed the Song state had already achieved the Great Peace. Once claiming the state achieving the Great Peace, intellectuals after this erahad to formulate they lived in a perfect time.. The first four chapters discuss how the emperors and intellectuals until Zhenzong reign took advantage of the language, rhetoric, ideologies and ceremonies in the classics（經典） of ancient China to manifest their regime’s legitimacy and stability. However, the ideology of “non-action” in the Great Peace also impeded any active political actions. The last three chapters discuss how intellectuals at Emperor Renzong （1022-1063） reign deconstructed the Great Peace in many perspectives, in order to push Renzong to reform the government. Chapter One illustrates the fengshan封禪 ceremony, an Emperors’ sacrifice to Heaven and Earth, could not be separated from the idea of Great Peace太平 in the classics. It further discusses how Emperor Taizong （976-997）and Zhenzong explained why their dynasty largely deviated from the Great Peace and how they pursued this great achievement. Chapter Two analyzes why courtiers in the Auspicious Talisman era chose to imitate Tang Xungzong’s唐玄宗 precedent to conduct the Daoist ceremonies. It discusses the interpersonal relationships and the Daoist political thought of Xu Xung （916-991）徐鉉, an intellectual who adored Tang Xungzong, and how his pupils used his thought to guide their regime to the Auspicious Talisman of Great Centrality era. Chapter Three explains how the rising concepts of divination（讖緯） from Taizong to Zhenzong affected the descending of “heavenly texts”天書, a sign of divine approval of the sacrifices, and the birth of “divine ancestors”聖祖, Emperors’ forefathers who was born by heaven in the Auspicious Talisman era. Chapter Four analyzes how Zhenzong and his courtiers selected, interpreted and integrated intellectual resources in the classics to legitimate those Confucianism and Daoist ceremonies, for the purposes of bringing more fortune to the Song Dynasty. These four chapters compose “the formation of the Great Peace.” Chapter Five elucidates how intellectuals during the early period of Renzong challenged the imagination of Great Peace. In the court, they protested the great costs of the Daoist ceremonies; in political discourse, they insisted that literati should write ancient-style prose to elaborate Confucians Dao道 in the classics. The latter is so called the “Ancient-style learning movement”古文運動. Chapter Six, analyzes intellectuals in Renzong era reformed rites in order to remove the Daoism and “not classic”不經elements in the ceremonies in the Auspicious Talisman era. In Chapter Seven discusses how emperors and intellectuals interpreted the interaction between heaven and men after disasters and astronomical abnormities. Intellectuals in Renzong time claimed disasters and astronomical abnormities are heaven’s admonitions, for they attempted to push Renzong to reform the government instead of only worshiping. These latter three chapters comprise “the deconstruction of the Great Peace.” |
| Databáze: | Networked Digital Library of Theses & Dissertations |
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