摘要
宋至民国,山西乡村至少留存过230处文庙,主要集中在东南部、西南部与中部,尤以东南部最多。宋金元无疑是乡村文庙集中创建与重修的高峰期,明清民国则急剧锐减。数百年来乡村文庙的规制呈现出多元趋势,一些始终以单殿规制存在,仅极少数在创建之初就规制宏大,几与县学同。不少乡村文庙在重修过程中由单殿扩展为院落格局,还有的添建其他神灵殿宇。正殿的主祀孔子主要采用塑像和画像两种形式,而从祀四配与十二哲因屡经调整,数量、陈列形式各不统一。元明清时期,虽有对乡村文庙表示惊讶、不解之情者,但对广泛遗存的现象也多采取默认态度;还有持理解、认可态度者,其不断探寻合理性依据,从各种角度为乡村文庙正名。
From the Song Dynasty to the Republic of China,there were at least 230 Confucian temples preserved in rural areas of Shanxi Province,mainly concentrated in the southeast,southwest,and central regions,with the southeast being the most abundant.The Song Dynasty to the Yuan Dynasty was undoubtedly the peak period for the concentrated creation and renovation of rural Confucian temples,while the Ming Dynasty to the Republic of China saw a sharp decline.Over the past few hundred years,the regulation of rural Confucian temples has shown a diverse trend.Some rural Confucian temples had always existed under single-hall regulations,with only a few rural Confucian temples having grand regulations at the beginning of their creation,and their scale was almost the same as that of county Confucian temples.Many rural Confucian temples expanded from single halls to courtyard layouts during renovation,and some added other deity temples.Confucius mainly used two forms of sculptures and portraits in the main hall,while the Four Pairs and Twelve Philosophers were repeatedly adjusted,resulting in inconsistent numbers and display forms.From the Yuan Dynasty to the Qing Dynasty,although some expressed surprise and confusion towards rural Confucian temples,they also adopted a default attitude towards the widespread phenomenon of relics.
作者
魏春羊
郝平
Wei Chunyang;Hao Ping
出处
《国际儒学（中英文）》
CSSCI
2024年第3期81-95,194,共16页
International Studies on Confucianism
基金
国家社会科学基金冷门绝学研究专项学术团队项目“太行山传统村落文献的抢救性保护与数字化整理研究”(23VJXT020)。
关键词
宋至民国
山西
乡村文庙
时人认知
from the Song Dynasty to the Republic of China
Shanxi Province
rural Confucian temple
contemporary cognition
