集体欢腾、绝地天通与礼物交换——莫斯与涂尔干宗教人类学思想的理论分歧及其化解  

Effervescence Collective,Juedi Tiantong,and Gift Exchange:T he Theoretical Divergence Between Mauss and Durkheim on Religious Anthropology and Its Solution

作　　者：李元元 张科[2] Li Yuanyuan;Zhang Ke(College of Humanities&Social Development,Northwest A&F University,Yangling,712100,Shaanxi;School of Ethnology and Sociology,Qinghai Minzu University,Xining,810007,Qinghai,China)

机构地区：[1]西北农林科技大学人文社会发展学院,陕西杨凌712100 [2]青海民族大学民族学院,青海西宁810007

出　　处：《民族学刊》2022年第3期57-66,144,共11页Journal of Ethnology

基　　金：2020年国家社科基金年度项目“西北民族地区农民群体利益表达的文化逻辑与治理机制研究”(20BMZ061)阶段性成果。

摘　　要：涂尔干将神圣—社会理解为一种外在于凡俗—个体的强制性存在,自我的牺牲成为个体感知和进入社会的前提,以个体自我牺牲为特征的“集体欢腾”也因此成为涂尔干眼中通向社会的最佳路径;莫斯则暗示,“集体欢腾”所催生的亢奋、痴迷与狂暴会反噬个体乃至正常的生活秩序,因此个体注定不能通过这一路径进入社会,相反,保持人—神适度分离的“绝地天通”才是日常生活得以持续的保障;为化解与涂尔干的理论分歧,莫斯以礼物为中介,指出了“社会如何可能”的另一种答案:循环往复的礼物交换能够让“社会力”完全作用于个体,使社会的生产和持续得以可能。重现莫斯与涂尔干宗教人类学思想的理论分歧,有助于理解法国年鉴学派宗教人类学研究不断深化的历史过程与理论延承,能够为准确解读《礼物》提供学理依据。As a representative scholar of the second generation of the French Annales School of Sociology,Marcel Mauss s religious anthropology thought is generally considered to be no different from mile Durkheim s.However,his research on body technology,the integration of sociology and psychology,and the concept of“self”has already revealed something different from Durkheim s theory.The core question of this paper is whether this potential theoretical divergence between Mauss and Durkheim is also present at the level of religious anthropology.Based on a textual analysis of the related works of Mauss and Durkheim,this paper will reproduce the theoretical differences between Mauss and Durkheim-which has not been fully discussed in academic circles yet-and reveal the effort made by Mauss to resolve this divergence in his work The Gift.The basic viewpoints of this paper are summarized as follows:(1)Durkheim took“effervescence collective”as the path to constitute a complete society,because the social forces will act on the individual fully only in ceremonies,sacrifices,and other types of rituals celebrated by human and deities together,and the individual would perceive and enter the society with the cost of self-sacrifice or self-abandonment,“effervescence collective”thus becomes the highest form of socialization.For Durkheim,the“society”has become the“titan”outside the individual and daily life.It suppresses,restrains,and enforces individuals.Self-sacrifice and self-abandonment become the basic conditions for“how is society possible.”(2)Mauss suggested,as a high-intensity spiritual and moral activity,“effervescence collective”cannot be achieved stably in the ritual scene because the excitement,intoxication,and madness generated in the process of“effervescence collective”are destined to harm the normal order of the secular world.On the contrary,keeping proper distance between man and god(just like Juedi Tiantong or绝地天通in Chinese traditional culture,meaning that god and man have their own

关 键 词：莫斯 涂尔干 集体欢腾 绝地天通 礼物交换 

分 类 号：C957[社会学—民族学]