- 學位論文
中介空間儀式性意涵在中日庭園的闡釋
The Interpretation of In-between Space Ritual Meaning of Sino-Japanese Gardens
摘要
庭園是人類「想像的天堂」，是自然與都市間的一種「中間景觀」，為變動不羈的中介空間場所。面對當前社會發展朝向都市化，住居生活與自然的對話，可藉由庭園中介空間與儀式活動特質去作連繫與共生。庭園是人類在與周圍世界相互作用的過程中所創造的場所，是人類社會產物，充滿文化的象徵性意涵。早期庭園設置常與宗教祭祀相關，庭園是人類回歸天堂的重要場所，在此庭園活動常具儀式性質。儀式是一系列正式、具有可重複模式、表達共同價值、意義和信念的活動。 古代中國宗教、禮儀、神話均可見對現實生命存在而發展出的一整套安養護衛生命的禮樂典章制度，呈現在庭園上如皇家苑囿、文人庭或寺廟庭園等各式活動皆具有儀式性意涵。寺廟庭園本身即富有深切的儀式性質；而皇家苑囿每年或定期對外開放並舉行各式活動，祭天祈福、宴會遊憩等亦具儀式性質。在中國封建社會期間，皇家庭園作為天子顯示皇威浩蕩的場所，這一性質並無太大的改變，但權力的展示已向著象徵性儀式轉變；文人庭作為文人歸隱生活的場所，它不是獨立於社會之外的烏托邦，而是置身於各種社會關係之中。由文人庭雅集活動的舉辦與參與，文人、士大夫、知識分子的身分得到認同與位階，充分體現封建社會士大夫的審美趣味與人生理想。 日本「庭」在平安時代以前，即為傳統的儀式舉行場所，日本庭園存在著濃厚的儀式性象徵文化。日本庭園受傳統神道思想及自然觀的影響，對季節具有高度的敏感性，對自然的依戀與癡迷，也在庭園作品中顯現。日本人對美的領悟源於熱愛自然的情愫。日本文化在觀察自然時，直接投入自然的生命之中，將自然看成是生命的整體，人也包括在其中。因此，其庭園是在自然中與自然完全交融。在他們的深層信念中，山川草木、風花雪月、鳥獸蟲魚均可幻化為神，這是日本信仰文化的神道思想表現。庭園作為中介與自然的表現，在日本庭園文化中得到充分的詮釋，尤其是受神道思想影響深刻的神社庭園，至今仍保有一片「鎮守森林」。 本文採取人文地理學、文化人類學儀式理論，以中日傳統庭園為例，探究其做為中介空間的儀式性意涵。儀式的象徵意義是在團體的歷史中慢慢固定下來的，經由儀式的參與，人得以感受神聖及喜悅。人類藉由庭園中舉行的儀式性活動，達到聖俗的過渡與交融，發現自己與神聖的內在關係；社群凝聚的社會控制力，主體性與集體認同建構；權力的轉變與賦予；淨化、療癒的身心轉換；文化、藝術的媒介傳播等意涵，使一切達到和諧、交融、再生之境界。因此，庭園充滿中介特質，過渡性、轉換性、水乳交融、同質性、平等關係、整體性等，在此過渡交融間，住居環境與自然達到連繫，庭園文化得到記憶與傳承，生命自有信仰與奉獻，達到永恆回歸，且視大自然為神聖的根本信念，以建立生物社群關係和諧共生。
並列摘要
Gardens are “intermediary landscape” between nature and cities. They are places which keep transforming and are perceived as human’s “imaginary heavens”. In a more and more urbanized society, gardens and the rituals taken place in them are the intermediaries to connect household living and the nature. Gardens are products generated during the process of communication between humans and natural environment. In early days, the setup of the gardens were related to religious rituals. Gardens were important platforms where humans held activities with ritual characteristic for returning to Heaven. Rituals were a series of formal activities which could be repeated in patterns and convey universal value, meaning and faith. Ancient China had developed from religion, etiquette, and mythology a set of ritual and musical decree to guard and nurture lives. The activities taken place in the gardens such as royal gardens, literary gardens or religious gardens were with ritual signification. Religious gardens were surely with ritual features within themselves while royal gardens were opened up to public annually or periodically and were the location for various kinds of ceremonies worshiping to Gods, parties or entertainment which were all with ritual characteristics. Royal gardens were also the places where Emperors displayed their authority during Chinese feudal period of time. This kind of character remained the same, but the display of power had been switched toward symbolic rituals. Although literary gardens were places for literati to withdraw from reality, they were not utopias secluded from society. Instead, they put literati into all kinds of social relationships. Through the cultured activities held in the literary gardens, all literati, scholar officials, and intellectuals were able to get self-identification, fulfill their ideals and appreciate the arts. Japanese gardens which were abundant in ritual culture had been places for traditional ceremonies before Heian Period. Being influenced by traditional Shinto, Japanese were highly sensitive to seasons and fully fascinated by nature and which were expressed in their gardens. Their appreciation of the beauty were resulted from their love in nature. And they reflected themselves into nature when observing it and blended nature into their lives. Therefore, their gardens integrated fully with nature naturally. They deeply believed that mountains, rivers, grass, trees, wind, flowers, snow, moon, birds, animals, bugs, and fishes all could be transformed into gods magically and this belief was called Shinto in Japanese religious culture. Japanese garden culture fully interpreted the ideas that gardens were the intermediaries and the reflection of nature, especially the shrine gardens which were deeply influenced by Shinto and still kept one piece of “Guarding Forest”. This research applied human geography and the ritual theories in cultural anthropology to explore the ritual significance of Sino- Japanese gardens as the in-between space. The symbolic meanings of the rituals were gradually confirmed in the history, and people were able to feel gods and experience joyfulness by attending the rituals. Through the ritual activities held in gardens, people raised themselves from ordinary being to holy state and discovered the inner relationship between gods and themselves; social groups solidify the control power of the society and construct the community and group identity; .power was transformed and entrusted; mental and physical were cured and remolded; culture and arts were propagated to lead the world to a state of harmony, integration and reanimation. Therefore, gardens were full of characteristics of intermediary, transition, transforming, well blending, homogeneousness, equality, and entirety. In this transitional space, housing and nature were interconnected; garden culture was memorized and passed on; lives were dedicated basing on the belief of getting to the eternity; and nature was taken as the sacred to build up mutualism and harmony in community relationship.