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明代福建泉州乡约大规模推行是在嘉靖、隆庆、万历时期,当时泉州推行乡约是在知府、知县的号召与士大夫的积极参与下实践的。明朝推行的里社制度与乡约的精神非常接近,推行乡约又借助了里社。由于社庙演变为神庙,乡约与神庙产生了密切联系。清代泉州推行的乡约与保甲混合,而在基层社会行政化。所庙合一,约保合一,致使乡约在基层社会扎根,实现地域化。士大夫倡导乡约,不可避免地同传统的民间信仰发生关系,但不是与传统民间文化对立。从区域社会文化的视角看待碑铭,碑铭显示出不同于传统史学的社会史资料价值。碑铭是研究地域史的重要资料。
Quanzhou, Fujian Province, about the large-scale implementation of the treaty about the large-scale implementation of Jiajing, Longqing, Wanli period, when the implementation of Quanzhou Quanzhou about the prefect, magistrate’s call and the doctor’s active participation. In the Ming Dynasty, the promotion of the community and the spirit of the village is very close to the implementation of the village and with the help of the club. As the temple evolved into a temple, the temple and the temple had a close relationship. Quanzhou introduced in the Qing Dynasty and Bao Jiabao mixed, but at the grassroots level of socialization. By the temple one, about Paul unity, resulting in the rural community rooted in grass-roots society, to achieve regionalization. Doctors advocate the country treaty, inevitably with the traditional folk beliefs, but not with the traditional folk culture. Viewing the inscriptions from the perspective of regional social culture, inscriptions show the value of social history materials different from the traditional history. Inscriptions is an important study of geographical history.