發(fā)布時(shí)間：2018-06-05 06:20

  本文選題：薩珊王朝 + 宗教政策��； 參考：《暨南大學(xué)》2017年碩士論文

【摘要】：3世紀(jì)初掌握伊朗高原控制權(quán)的薩珊家族,因其特殊的祭司世家背景,而將宗教的影響力根植于其王朝統(tǒng)治之中,并利用其政教合一的體制完善了瑣羅亞斯德教教義體系,也將其國教化進(jìn)程劃上了圓滿的句號(hào)。本文擬在前人研究基礎(chǔ)上,以薩珊王朝早期的宗教政策為考察對(duì)象,分析其政教合一傳統(tǒng)的發(fā)展變化,以及其對(duì)后世政教合一政體所帶來的影響。本文主要包括三個(gè)部分。一是通過對(duì)《坦薩爾書信》的解讀,以分析阿達(dá)希爾一世執(zhí)政時(shí)期其所推行的宗教政策,以及大祭司坦薩爾對(duì)其政策的執(zhí)行情況。二是以卡提爾為中心,通過對(duì)其Kacba石碑碑銘的分析,討論自沙普爾一世至納西爾上臺(tái)執(zhí)政時(shí)期宗教政策的進(jìn)一步發(fā)展與變革。三是結(jié)合《坦薩爾書信》與卡提爾碑銘,綜合分析薩珊王朝早期兩位主要大祭司的宗教政策。關(guān)于薩珊王朝早期的宗教政策,可總結(jié)出以下三點(diǎn)特征。首先,宗教政策的轉(zhuǎn)變多依托于政治外交局面的變動(dòng)。其次,早期的宗教政策偏重于瑣羅亞斯德教的傳播和宗教體系的完善。最后,薩珊國王的世俗化是不可避免的,統(tǒng)治者的神職角色逐漸淡化,漸將手中神權(quán)分派一部分至祭司集團(tuán)管理。取得了宗教管理權(quán)的祭司集團(tuán)越權(quán)左右王位繼承,為日后祭司扶植傀儡、操縱朝政埋下了伏筆。
[Abstract]:At the beginning of the third century, the Sasan family, which held control of the Iranian plateau, because of its special priestly family background, rooted the influence of religion in the rule of its dynasty, and made use of its system of integration of politics and religion to perfect the doctrine system of ZorRoa's religion. It also brought the process of enlightenment to a satisfactory end. On the basis of previous studies, this paper takes the religious policy of the early Sassan Dynasty as the object of investigation, and analyzes the development and change of its tradition of unity of religion and state, as well as its influence on the unity of government and religion in later generations. This paper mainly includes three parts. The first is to analyze the religious policy and the implementation of the high priest Tansar's policy during the reign of Adashir I through the interpretation of Tansar's Letters. The second is to discuss the further development and reform of religious policy from Shapour I to the coming into power of Sheikh through the analysis of the inscription of Kacba stone tablet with Katil as the center. The third is to analyze the religious policy of the two main high priests in the early days of the Sassan dynasty by combining the letter of Tansar with the inscription of Katir. The religious policies of the early Sassan dynasty can be summed up in the following three characteristics. First of all, the change of religious policy depends on the change of political and diplomatic situation. Secondly, the early religious policies focused on the spread of Zorastrianism and the perfection of religious system. Finally, the secularization of the King of Sassan was inevitable, and the role of the ruler gradually diminished and part of the divine power was assigned to the priesthood. The priestly clique, which obtained the right of religious administration, inherited the throne and laid the groundwork for the priests to support the puppets and manipulate the government.
【學(xué)位授予單位】：暨南大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：K373.31

【參考文獻(xiàn)】

相關(guān)期刊論文 前6條

1 冀開運(yùn);;論伊朗政治與宗教關(guān)系的特征[J];商洛學(xué)院學(xué)報(bào);2008年03期

2 程彤;吳冰冰;;伊朗古代錢幣的宗教內(nèi)涵[J];世界宗教研究;2007年04期

3 李鐵匠;;古代伊朗的王權(quán)觀念[J];常熟理工學(xué)院學(xué)報(bào);2006年05期

4 邱紫華,李寧;古代波斯宗教哲學(xué)的二元本體論及原型意象的審美闡釋[J];黃岡師范學(xué)院學(xué)報(bào);2000年02期

5 李鐵匠;古代伊朗的種姓制度[J];世界歷史;1998年02期

6 夏鼐;;綜述中國出土的波斯薩珊朝銀幣[J];考古學(xué)報(bào);1974年01期

，

本文編號(hào)：1980957