儒学的乡村渗透:以宋至清山西乡村文庙为中心

Historical Critique of Confucianism Disseminationin Rural Shanxi Province from Song Dynasty to Qing Dynasty——Based on the Rural Confucian Temples

作为儒学的象征,县级以上文庙历来是学者关注的焦点,而乡村文庙很少受到关注。宋至清山西乡村社会创建有大量文庙,这与“有学必有庙”的传统、政府的崇文重教、禁毁三教堂、程子乡校等因素密切相关。乡村文庙最初选择在大村巨镇创建,明清以后常有和乡间祠庙杂居的现象。其选址渐趋多元,且受堪舆学之影响。地方官员在创修过程中多扮演倡导鼓励的角色,而富家大族是实际的主导者。普通乡民不乏热心创修乡村文庙之举,更有甚者出现合村乡民共同参与的迹象,然其如若自发创修,往往举步维艰。在历史变迁中,乡村文庙除自然衰颓残毁外,也有因民间神祠挤占而衰亡,或被乡村书院而取代,此外还遭遇到文昌、魁(奎)星庙宇的强力挑战,整体上呈现出衰落之势。山西乡村文庙的历史变迁表明:儒学外在形式的乡村渗透虽是有选择性的,且在不断地在地化与简约化,但亦难逃衰落的命运。

As a symbol of Confucianism, Confucian temples above the county level have always been the focus of scholars, while rural Confucian temples have rarely received attention. From the Song Dynasty to the Qing Dynasty, a large number of Confucian temples were created in the rural society of Shanxi Province, which is difficult to be separated from the educational tradition of “There must be temples when there are schools”, the active advocacy of the government, the prohibition of the destruction of Sanjiaotang Temple, the promotion of “Chengzi rural school” and other factors. The rural Confucian temple was initially established in the big village and huge town. During the Ming and Qing Dynasties, the site selection became more and more diverse, and even showed the phenomenon of living together with the rural ancestral temple. Local officials played the role of advocacy and encouragement in the establishment process, while the rich family was the actual leader. Ordinary villagers often had difficulty in building Confucian temples if they invested alone. In the historical changes, rural Confucian temples inevitably declined. The case study of Shanxi shows that although the rural infiltration of the external form of Confucianism is selective and constantly localized and simplified, it is doomed to decline.