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孔庙设像,初时为绘画形态。塑像出现后,其座向、服制又有争论和演变。宋人开始对像祭的合理性及设祭安排提出疑问,苏轼以“匍匐就食”为讥,程颐说“若多一茎须便是别人”。在解决方案上,朱熹主张仿古人设席模样塑像坐于地,明人则将祭品设于高案之上以对应高塑的孔像。在尝试破解祭或他人的难题时,明人最终走向了革命。明代毁像的理论依据,一是认为像祭有失古礼,二是认为塑像本自佛教。嘉靖毁像令施行后,孔像并未完全消失,甚至出现了像、主并祭而行的局面。就感召后学激发心志而言,像祭自有其存在的价值。
Confucian Temple set up as early as the painting form. After the statue appears, its seat, service system and controversy and evolution. Song people began to question the rationality of sacrificial ceremonies and arrangements for making mistakes, Su Shi to “prostrate to eat ” as ridiculed, Cheng Yi said “If more than a stem to be others ”. In the solution, Zhu Xi advocate statue of antique seats sitting on the ground, the Ming people will offer sacrifices on the high case to correspond to the high plastic hole. When trying to crack the sacrificial offering or other people’s problems, the Ming finally led the revolution. The ruins of the Ming Dynasty, the theoretical basis for the first, that sacrifice like the ancient ceremony, the second is that the statue from Buddhism. Confucianism did not disappear completely after the execution of the Jiajing Decree, and there even appeared a situation like the Lord and the sacrifice. To inspire later motivation is concerned, like offering its own existence value.