林口地區民間儒家教化傳統與當代變革

Abstract

本文擬由儒家實踐功夫中，與中國傳統民間生活關係最密切之儒家教化為著眼點，以林口地區為地理範圍，對儒家教化進行探索與思考。 本文從儒家傳統教化定義開始，釐清官方儒學與民間儒家教化之意涵，再由民間儒家傳統的實踐方向，分別為家族儒家教化、地方私塾與民間信仰三方面加以探究，將儒家思想落實的具體路徑作一整理的理解。 家族儒家教化，有族譜、祠堂及祭祀，私塾塾師的教化，不僅是識字謀生能力的培養，也有儒家教化道德實踐的意涵在其中，同時也是家族儒家教化的延展。民間信仰一方面安撫地方百姓，一方面也透過民間神明信仰達到勸善懲惡的道德實踐。 有了對臺灣儒家傳統的基本理解後，在第叁章及第肆章中，則聚焦於林口地區之儒家教化傳統發展。雖然位在北部地區，但林口開發較晚，家族的成形與影響力自然較慢形成，同時因為在臺北的邊陲，加上地勢及交通不便，文教開展自然較鄰近新莊、泰山地區晚。 儘管如此，在清末、日據迄於光復後，隨著家族力量的發展成熟，儒家教化的實踐，自然也展現在上述三方面的實踐。掌握住林口地區傳統儒家教化的沿革後，復將現代林口地區之儒教發展現況加以比對，透過訪談地方人士、教師、年輕學子，可在家族儒教、地方教育及民信仰方面，比對儒教傳統及現代的差異。更盼望能藉此找出儒家教化在林口及其他都市化地區，如何推展與延續的可能。 總之，本文企盼藉由釐清儒家教化的當代困難處，發掘出可能的方向及適應法門，期能在持續都市化的過程中，為儒家教化找到調適與延續之可能。This thesis intends to focus on the Confucianism that is most closely related to traditional Chinese folk life in Confucian practice, and explore and think about Confucianism with the geographical scope of Linkou. The article begins with the definition of Confucian traditions, clarifies the meaning of official Confucianism and folk Confucianism, and then explores the three aspects of family Confucianism, local private schools and folk beliefs, and implements Confucianism. The specific path is a sort of understanding. Family Confucianism, genealogy, ancestral halls and sacrifices, and the cultivation of private teachers are not only the cultivation of literacy and earning ability, but also the meaning of Confucian moral practice, and also the extension of family Confucianism. On the one hand, folk beliefs appease the local people, and on the other hand, through the folk gods' beliefs, they can achieve the moral practice of persuading and punishing evil. After a basic understanding of the Confucian tradition in Taiwan, in the third chapter and the third chapter, focus on the development of Confucianism in the Linkou region. Although it is located in the northern part, due to the late development of the Linkou area, the formation and influence of the family is naturally slower. At the same time, because of the borders in Taipei, the terrain and the inconvenient transportation, the culture and education are naturally later than the neighboring Xinzhuang and Taishan areas. Despite this, in the late Qing Dynasty and the Japanese dynasty, after the recovery, with the development of family power, the practice of Confucianism is naturally manifested in the above three aspects of practice. After grasping the evolution of traditional Confucianism in the Linkou area, we will compare the current development of Confucianism in the modern Linkou area. By interviewing local people, teachers, and young students, we can compare Confucian traditions in family Confucianism, local education, and folk beliefs. And modern differences. I hope to find out how Confucianism can be promoted and extended in Linkou and other urbanized areas. In short, this article hopes to find out the possible directions and adaptation methods by clarifying the contemporary difficulties of Confucianism, and find the possibility of adjustment and continuation for Confucianism in the process of continuous urbanization.