孔子的刑德观和鬼神观——以上博简《鲁邦大旱》为例  

The Thought of Confucius on Xingde and Guishen:Take the Chu-Period Bamboo-Slips of The Drought of the Lu State as an Example

作　　者：赵涵 Zhao Han

机构地区：[1]中国人民大学国学院

出　　处：《国际儒学论丛》2019年第1期67-81,249,250,共17页International Tribune of Confucian Studies

摘　　要：上博简《鲁邦大旱》是一篇重要的出土文献,其中比较有争议的地方是孔子对祭祀山川的态度,以及与"正刑与德"之间的紧张关系。面对鲁邦大旱的情况,孔子认为在"正刑与德"之后可以祭祀山川鬼神以弭灾,却遭到子贡的质疑。孔子在这里虽认可祭祀鬼神,实质却是以民为主,祭祀山川作为先秦的一种礼仪,延续了重人事的传统,"尽人事"与"求鬼神"二者并无冲突。所以,《鲁邦大旱》的思想内核与其说是"神道设教",不如说是以人为本,这则材料可以让我们对孔子的刑德观和鬼神观有全面的认识。The Chu-Period Bamboo-Slips of the Drought of the Lu State is an important unearthed document,which one of the more controversial points is Confucius’ attitude toward sacrificial mountains and rivers,and the tense relationship between the two. In the face of the severe drought in Lu State,Confucius believed that after "proper punishment and virtue", we can sacrifice the mountains and rivers in order to eliminate the disaster,but it was questioned by Zigong. Although Confucius recognized the worship of ghosts and gods,but the essence is the people. As a ritual of the Pre-Q in Dynasty,offering sacrifices to mountains and rivers continued the tradition of attaching importance to personnel.It can be seen that there is no conflict between "attention to people"and"asking for ghosts and gods". Therefore,the kernel of the thought of the Drought on the Lu State is more people-oriented than shendaoshejiao( 神道设教),so this material can give us a comprehensive understanding of Confucius’ view of Xingde and Guishen.

关 键 词：《鲁邦大旱》 刑德观 鬼神观 

分 类 号：I20[文学—中国文学]