作　　者： ;

机构地区： 东北师范大学历史文化学院

出　　处： 《求是学刊》 2006年第2期126-131,共6页

摘　　要： 明代生祠主要为地方官员、抚按及平定地方动乱的军事将领而建,正德、嘉靖以后逐渐普遍化。加速生祠普遍化的社会因素主要包括各地的赋役改革、地方动乱、宦官专权等。明代生祠符合儒家祭祀礼仪,虽是地方的自为,仍然属于国家倡导的儒教信仰体系,具有“精英主义和无神论的特征”,能够在伦理的层面上影响人们。同时,生祠亦有其社会弊端,尤其是当生祠成为官员“德泽在民”的象征时,生祠也就可能成为官员邀誉于民的方式。在这种情势之下,生祠糜财累民,自然沦为一种古代的“腐败工程”。 In Ming Dynasty, temples to a living official are mainly set up for local officials, military leaders who soothe and put down local rebellions and become general after ZHENG De and JIA Jing. The social factors accelerating the generalization of these temples include the reforms of taxes and corvée, local rebellion, the monopoly of eunuch, etc. Temples of Ming Dynasty conform to the ceremony of Confucianists and belong to the creed system proposed by the country, though the practice is only carried out at local places. It possesses the ＂characteristics of elitism and atheism＂ and influences people on the moral level. At the same time, it has some abuses, especially when it becomes the symbol of those officials whose ＂virtue and benevolence＂ influence the people. It becomes a way by which these officials ask for honor from the people. In this case, these temples lay a great burden on the people and become a kind of ＂corruption project＂ in ancient time.

关 键 词： 明代 生祠 普遍化

领　　域： [历史地理] [历史地理]