人类社会文化发展:死亡学视角

D. Korol
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The spectrum of the death and afterlife ideas is usually a significant amount of it.The paper presents some thanatological observations of social-cultural context.● Afterlife mapping can be traced chronologically: the idea of the Land of the Dead obviously started due to the first Epi-Paleolithic long-distance migrations and the primitive sedentism. This was also the time when permanent structured burial ritualism arose. One can clearly trace the concept of “inextricable realm of tangled paths,” later associated with spiral-like labyrinth and mirror symbolism, contributing to the imagery of the Otherworld. The sky also became the stage for ancestors’ mythological deeds and location for their households.● Almost all traditional societies shared beliefs in an active concentrated incorporeal (spiritual) essence, commonly referred to as “soul”. 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引用次数: 0

摘要

本文在人类学领域内,对作为文化史组成部分的文化死亡学的一些方法和观点进行了论证。通史通常与个别事件有关,而文化史(前)揭示了共同的信仰和日常文化。在这里,文化既是大众意识的物化体现,又是个体之间以及与周围环境之间创造性信息交流的动态复合体。文化史(前)的一个共同领域是一个特定社会的世界观(心态),它的前景和共同的知识。死亡和来世的概念通常是相当大的一部分。本文提出了一些社会文化语境的死亡观察。●来世地图可以按时间顺序追溯:死者之地的想法显然是由于第一次晚期-旧石器时代的长途迁徙和原始定居主义而开始的。这也是永久性结构葬礼仪式兴起的时期。人们可以清楚地追溯到“错综复杂的路径的不可分割的领域”的概念,后来与螺旋迷宫和镜子象征主义联系在一起,为另一个世界的意象做出了贡献。天空也成为祖先神话事迹的舞台和他们家庭的所在地。●几乎所有的传统社会都相信一种活跃的、集中的非物质(精神)本质,通常被称为“灵魂”。在来世感知中的极性被揭示出来,以鸟胚性作为典型的灵魂容器表现出来。●墓的象征意义与重生、蜕变密切相关。葬礼结构通常与祖先崇拜紧密相连,因此它们可能包括一个宴会厅,代表一种“客栈”。更重要的是,墓室和墓室通常是启蒙的门槛。因此,作者也提请注意阈限的概念。●具有史诗式世界观的社会,如维京人、凯尔特人、斯基泰人和其他游牧民族,有独特的思维模式,介于“神话”和“理性”思维之间。他们的史诗英雄的冒险也是祖先的攀登。因此,在运用比较图像学的方法分析他们的丧葬艺术品时,我们应该牢记这一点,并考虑其深刻的思想影响。●对成熟的死后命运概念的比较分析,如古代极客、印度-伊朗人、中国人或玛雅人的概念,通常揭示了来世审判的主题是相应社会达到“轴心性”水平的标志,正如卡尔·雅斯贝尔斯所看到的那样。我们认为雅斯贝尔斯的“轴向”文化特征并不是指一个普遍的“阶段”,而是指文明发展的某种状态。在这种情况下,社会文化载体旨在刺激和改变人的个性。“轴心性”的核心是特定社会文化空间内的具体变化,主要是人格的转变和世界观的普遍个体化。因此,“轴心相”应该揭示了人类意识的边界变化。因此,我们试图通过比较文化历史死亡学的棱镜,使用多学科的方法来调查这些变化。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Mankind’s Socio-Cultural Development: Thanatological Perspective
The article substantiates some methods and perspectives of cultural thanatology as an integrative part of cultural history within the anthropological field. While general history is usually concerned with individual events, cultural (pre-)history uncovers common beliefs and everyday culture. Culture here is both a materialized form of the mass consciousness embodiment and a dynamic complex of creative information exchange between individuals and with the surrounding landscape. A common field for cultural (pre-)history is the worldview (mentality) of a particular society, its outlook, and common knowledge. The spectrum of the death and afterlife ideas is usually a significant amount of it.The paper presents some thanatological observations of social-cultural context.● Afterlife mapping can be traced chronologically: the idea of the Land of the Dead obviously started due to the first Epi-Paleolithic long-distance migrations and the primitive sedentism. This was also the time when permanent structured burial ritualism arose. One can clearly trace the concept of “inextricable realm of tangled paths,” later associated with spiral-like labyrinth and mirror symbolism, contributing to the imagery of the Otherworld. The sky also became the stage for ancestors’ mythological deeds and location for their households.● Almost all traditional societies shared beliefs in an active concentrated incorporeal (spiritual) essence, commonly referred to as “soul”. A polarity in the perception of afterlife is revealed, displayed in ornitomorphic as typical soul receptacles.● Tomb symbolism was closely connected with rebirth and metamorphosis. Funerary structures were usually strongly connected with the ancestor cult, so they could include a feasting hall, representing a kind of “inn”. More importantly, tumuli and grave-chambers were often the liminal places of initiation. Therefore, the authors also draw attention to the concept of liminality.● Societies with an epic type of worldview such as the Vikings, Celts, Scythians and other nomads, had unique mental models that fell somewhere between the “mythological” and “rational” mind. Their epic heroes’ adventures were also the ancestors’ ascent. Therefore, when using a comparative-iconological method to analyze their funerary art objects, we should keep this in mind and consider its profound ideological influence.● A comparative analysis of mature posthumous fate concepts, such as those of ancient Geeks, Indo-Iranians, Chinese, or Maya, generally reveals afterlife trial motifs as a sign that the corresponding society has reached the level of “Axiality,” as seen by Karl Jaspers. We claim that Jaspers’ “axial” cultural features do not indicate a universal “phase” but rather a certain state of civilization development. The socio-cultural vector in this context aims to stimulate and transform human personality. At the core of “axiality”, there lie the specific changes within the cultural space of certain societies, which mainly lead to personality transformation and a general individualization of the worldview.So, “axiality phase” should have revealed the boundary changes of human consciousness. Thus, we attempt to investigate such changes through the prism of comparative cultural-historical thanatology, using a multidisciplinary approach.
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