琉球王国史及其在东亚和全球中的意义是学者们长期关注的课题，但从时间层面进行的分析则被忽视。本文采用实证的方法，结合考古学、文学、语言学、民俗学、自然科学等领域的前沿成果，发掘《迪吉全书》、竹原家文书等稀见琉球史料，重新解读正史、方志、档案等史学研究基本文献，综合分析琉球王国时间文化的形成、演变和式微的过程，考察琉球王国时间文化的特征及其内在逻辑，并从区域化和全球化的角度思考琉球王国时间文化的意义，尝试解决琉球史研究中的碎片化和失焦化问题，寻找突破西方中心论的可能性。 琉球王国自身关于时间起源的叙述以传说的形式存在。尽管传说无法与史实等同，但传说的诞生必然受到早期琉球社会时间观念的影响。这些传说的文本带有明显的本地特色，受到来自周边区域的影响，这种内与外的互动共同塑造琉球王国关于自身时间起源的叙事，体现琉球自身主体意识的成长。 14世纪末期开始，来自古代中国的时间文化以帝制时间框架的形式通过封贡体系向琉球群岛渗透，琉球王国的时间文化就是在琉球群岛与外部环境交流的过程中形成的。琉球国王通过平衡外来时间文化和本地既有信仰体系之间的关系，建构起一种覆盖全社会的时间秩序，以此强调国王权威。琉球群岛上的知识精英从中国学习历学知识，确保王国时间能够维持社会正常运转，他们的工作促使中国古代时间文化对琉球群岛产生不可逆的影响。琉球群岛的民众根据岛屿环境和气候安排社会生产和生活，同样影响王国时间文化的表现形式。在琉球国王、知识精英和民众三方合力之下形成的琉球王国时间文化具有稳定性。尽管琉球社会变迁会给人们的生活节律带来变化，但这些变化都是位于细节层面，作为整体的琉球王国时间文化并未出现本质改变。 伴随着全球化的进程，东亚海域上发生了东西方时间文化的碰撞，带来琉球群岛上的时间变革。琉球王国的终结是帝制时间框架瓦解的开始，而20世纪初期的辛亥革命是中国帝制的结束，也是琉球群岛上的帝制时间框架的结束。原有的王国时间文化退入民俗领域，而来自西方时间文化上所附着的宗教色彩则未能进入琉球群岛。琉球群岛上的时间变革并非是一种来自西方的科学时间取代非科学的本地时间，而是从双向“去神圣化”的互动中诞生了一种全球通用的新时间秩序。

The history of Ryukyu Kingdom and its significance in East Asia and the world has been a long-term concern in academic circles, but the analysis from the perspective of time has been ignored. This dissertation uses empirical method, combined with the cutting-edge achievements in the fields of archaeology, literature, linguistics, folklore, and natural science, excavates the rare historical materials of Ryukyu, such as Diji Quanshu and documents of Takehara family, reinterprets official historical documents, local chronicles, archives and other basic historical research documents. This dissertation aims at comprehensively analyzing the formation, evolution and decline process of Ryukyu Kingdom's time culture, describing its characteristics and internal logic, considering its significance from the perspectives of regionalization and globalization, solving the problems of fragmentation and defocus in the study of Ryukyu history, and looking for the possibility of breaking through the Western centrism. Ryukyu Kingdom's own narration about the origin of time exists in the form of legend. Although legends can not be equated with historical facts, the production of legends had been influenced by the concept of time in early Ryukyu society. The texts of these legends have obvious local characteristics and are influenced by the surrounding areas. The interaction between the inside and the outside jointly shaped the Ryukyu Kingdom's narrative about its own time origin and reflected the growth of Ryukyu's subjective self-consciousness. From the end of the 14th century, the time culture from ancient China infiltrated into the Ryukyu Islands in the form of imperial time frame through the tribute system. The time culture of the Ryukyu Kingdom was formed in the process of communication between the Ryukyu Islands and the external environment. By balancing the relationship between the foreign time culture and the local belief system, the king of Ryukyu Kingdom constructed a time-keeping system covering the whole society in the Ryukyu Islands to emphasize his authority. The intellectual elites in Ryukyu Islands learned calendar-making knowledge and skills from China, ensured that the Kingdom time could maintain the normal operation of society. As a result of their activities, Ryukyu Islands irreversibly influenced by the ancient Chinese time culture. The production and life activities of the general public on the Ryukyu Islands influenced by the insular environment and climate, and the general public also affected the expression of time culture in the Ryukyu Kingdom. In general, the time culture of the Ryukyu Kingdom formed by the combination of the king, the intellectual elites and the general public had stability. Although the social changes of Ryukyu could bring changes to the rhythm of social life, these changes are all located in the detail level, and the time culture of the Ryukyu Kingdom as a whole had not changed in essence. With the process of globalization, the collision between East and west time culture occurred in East Asia sea area, which brought about the change of time on the Ryukyu Islands. The end of the Ryukyu Kingdom was the beginning of the collapse of the imperial time frame, and the 1911 Revolution was the end of imperial China and the end of the imperial time frame on the Ryukyu Islands. The original time culture retreated into the field of folk customs, while the religious elements of Western time culture failed to land on the Ryukyu Islands. The change of time in Ryukyu Islands was not the substitution of the non-scientific local time for the scientific and objective time from the west, but the birth of a new time-keeping system, which is commonly used in the world today, from the two-way "de-Deification".