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“殃”的产生根源是基于人们对死亡的畏惧,墓葬中的建筑材料坚固化和以魂瓶等为依托的镇墓文的出现都说明了这一点;加之由殡到葬的时间过长所导致死者身上所可能产生的疾病——注病有了传播的土壤,又由于死者的早亡、东汉以来罪感文化的形成等使得殃的观念得以传播,故而生死两隔、“避殃”等观念和习俗才得以真正定型。清代的殃书很大程度是固化的产物,虽然各地有所差异,但文本结构却十分雷同:一方面源于习俗的凝固化,另一方面也源于小共同体内部的自我规训。在这双重合力下,殃书进入“生产”环节,而殃书的“量产”和运行也必然意味着真正程度上的约定俗成,故而人们不再考究殃书文本背后的观念生成,而是将其视为遵守小共同体内部的行为规范来对待了。
The root causes of birth are based on people’s fear of death, the solidification of building materials in tombs, and the appearance of town graves relying on souls and bottles, etc. In addition, the time from funeral to funeral As a result of the disease that may be caused by the deceased, the spread of the disease, the spread of soil, and the spread of the concept of sin caused by the early death of the deceased and the culture of guilt since the Eastern Han Dynasty, Calamity “and other concepts and practices to be truly stereotypes. The book of Qing in the Qing Dynasty was largely a product of solidification. Although it varies from place to place, the textual structure is very similar: on the one hand, it is due to the solidification of custom, on the other hand, it also stems from the self-discipline within the small community. Under this dual combination of forces, disasters enter the link of ”production“ and the ”mass production" of operations and operations also imply a true degree of convention. Therefore, people no longer study the concepts behind the disability book But treats it as observing the code of conduct within a small community.