requestId:684d9100746575.22056126.
Original title “The rituals and symbols in the institute’s association – taking the text of the country and the country as an example”
Author: Chen Jinguo (Intermediate Research Institute of World Religion and Research Institute of Chinese Academy of Social Sciences and Baha’i Research Institute)
Source: The author authorized by Confucian Network, original first edition of “Religious Human Science”, the National Family Book Club 2009.
1, Media
When discussing the influence of Chinese community organization in the later era and its impact on the integration of social order in the institute, there are two classical communities worthy of our attention and comparison: one is the country group, and the other is the convoy (中) group. Both have a common set of habits and civilization systems that effectively support their organizational operations, and use religious practices (such as ceremonial performances at gatherings or attending meetings) and symbolic manipulation to confirm their own civilizational boundaries, thereby strengthening the ingredient recognition and organizational loyalty of the group members. As the times change, the organizational elements and system settings of the country or the meeting can weaken, and the civilized concepts of living here can be continued as a career method or social custom.
This article uses the country text and lantern texts of the later generations as examples to explore the effectiveness of religious verses and symbolic systems in the organizational changes in the above-mentioned areas.
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2, The rituals and symbols in the country text
The country originated from the “Reading Code” of Zhou Rong” [2]. Since the Song Dynasty, the scholastic ranks have played the main color in establishing and following the country. The “Blue Fields and Milky Ways and Milky Ways and Milky Ways and Milky Ways and Milky Ways and Milky Ways and Milky Ways and other samples have had a profound impact on the education and management format of the local community in the late era. The country finally belonged to the nature of the base-level association. By the Ming and Qing dynasties, it changed into two categories: official and civilian contracts [3], which had strong organizational and public characteristics. In this case, the clan township had the colors of blood and community organizations. Yu Yingshi said: “In contrast to the fact that Confucianism is conducive to the specialized rule, Wu Ning said that political power and authority finally had to be in harmony with the civilized spirit.” [4] As a kind of landThe fundamental organization with intrinsic nature is important for the mechanism of the country’s ties and ties, and it is not all about utilitarian reasons. Country is one of the Confucian scholars who pursued moral governance in the countryside, and is one of the mechanisms in which Confucian civilization concepts and customs in the later years were divergently circulated.
The Blue Field House Party includes two parts: “County” and “County”. The content of “County” is about the German relationship, the terms of “County” to be related to the rules, customs and customs, misfortune, consort, meetings, and affairs. “County” covers customs such as “County”, “Grand”, “Grand”, “Grand”, etc. Although the “gathering” clause mentioned in the “Gathering” mentioned in the “Monthly gathering, food; one meeting per quarter, wine and food. The rate and money are the ones that are involved in the parties. The gathering will be good and bad, and the punishment will be carried out. If there are unconvenient things, it will be easier to agree.” However, no relevant rituals are set to effectively construct the construct the construct the construct the construct the construct the construct the construct the construct the construct the construct the construct the construct the construct the construct the <a href="https://tw98findmy Since the Southern Song Dynasty, Zhu Xi added "Yuedan Gathering and Reading Ceremony" when adding the appointment to the Riks, which had very special designs for the meeting time, location, venue layout, wear of the audience, order of worship, etc. [5].
Under Zhu Xi’s design, a set of stylistic symbolic systems related to the body were constructed, and clearly distinguished between insiders and outsiders, insiders (private, deputy, straight month) and the components of the residents, the superiority and inferiority of the residents, and the moral level of the residents, thus enhancing the traditional value concept of different order and division.
One is the difference between food and food. Participants have relatively fixed meeting time per month (nearest) or quarterly and annually (farest). One of the main symbols of the attendees is “to gather food by making money”. “Even if you fail to get a new family, you may worship in order. If you fail to worship in order, you may also be allowed to stand up for the ceremony, but you will not be able to eat. Or you may pay money and focus on others. Wait for the next step.”
The second is the difference in service. During the gathering, the vice-chairman, and the straight month “all waited for the country school” or a certain place. The deep clothes not only confessed the noble elements of the contract, but also strengthened the harsh atmosphere.
The third is the difference in order of kneeling and worship. During the gathering, the important thing is to take the order of the ge (year). The ceremonial, the vice-chairman, and the ceremonialist first celebrated the ceremony in our family, and then worshiped each other in the order, and then led the ceremonialist to worship the venerable, the senior, and the senior. Finally, the ceremonialist received the ceremonialist, the minor, and the young.
The fourth is the difference between sitting position. Since the convention, vice-president, convention, venerable, senior, and young, etc. are gathered in order, there are different directions from worship to seating. Like “Ye Zheng bows and sits. Yi Zheng sits in the hall southeast, the most venerable middle-aged man sits in the hall northeast, and the deputy lord sends the moon to the southeast, and the next month to the west. The rest of the people take the ge as the order, and the west faces each other, and the north is above. If there is a strange lord, he will sit in the northeast of the venerable.”
As for the monthlyPublic reading, public reviews of the good and evil of the parties, and records of records of good and past books have all reversed the strengthening of civilized control over individual bodies, thus limiting the civilized boundaries of the group. Zhu Xi’s other creation was “setting the image of the sages and teachers under the north wall”, which gathered a symbolic energy of civilization through concrete sage reverence and strengthened the social education energy in the country. With these body symbol sequences and ceremonial roles of worship and reading, the sacred social relations of the country organization are usefully connected.
After Zhu Xi, Wang Yangming’s “Nanzhuang Township Agreement” (“Yangming Teachers and Teachers’ Law”) [6] had a profound impact, and the content included 15 articles of negotiations and 15 regulations, contacting the community setting of the contract, the responsibility and obligations of the person in the contract, and the ceremony setting of the contract. The Wang family’s appointment design includes four aspects: reading and reciprocating, treating, and applying for the lecture. Among them, the charity, complaints and application are the perfect complement to the contracts founded by the Ru family and Zhu Xi. The signboards and reading reports can be called the original creation of the Wang family: The day before the meeting, the contract was founded by the contract, and the signboards and nozzles were set up southward. On the day of the meeting, the same party came, and the three sings of the singling drums were made. Everyone was politely prepared in the preface of the singing nose case, and knelt down in the north to listen to the formal reading of the notice. The president said in a statement: “From now on, all those who are with me will only follow the precepts and congratulate, and will be virtuous and be kind to the good; if there are two or three hearts, and those who are good and evil will be good, The gods were dying. “Everyone said, “If there are two or three hearts, the sun is good and bad, the gods are dying.” They bowed again, and then went out of the meeting place, divided everything and established it. When they read the township, they said, “Everyone we have joined forces, we
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