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作 者:张同胜[1] ZHANG Tong-sheng(College of Humanities,Lanzhou University,Lanzhou 730020,China)
出 处:《辽东学院学报(社会科学版)》2022年第6期88-104,共17页Journal of Liaodong University:Social Science Edition
基 金:国家社会科学基金西部项目“中国古代文学阐释机制研究”(20XZW003)。
摘 要:《封神演义》的宗教冲突,小说文本表述为阐教与截教的斗法,实质上是明教与祆教间变相的斗争。姜子牙一派阐教代表的是明教,通天教主一派的截教代表的是祆教。老子、元始天尊、姜子牙拥护周武王,反抗现有商王朝的政治秩序,其反抗的政治逻辑为周武王践行仁政。阐教叙事是仁政、善、惩恶等意识的言说,是明教的艺术化化身。通天教主、闻仲等拥护商纣王,竭力维护统治阶级的利益,其被贬低丑化的逻辑主要是商纣王的荒淫无道。截教叙事是淫乱、酒色、酷刑、残杀无辜等的艺术性表征。《封神演义》通过阐教、截教善恶斗争的叙述,阐明了“谈祸福以寓劝惩”的伦理教诲,体现了明教与祆教之间的宗教思想差异。Expressed as the struggle between the Chan Religion and Jie Religion in the text of Creation of the Gods,the religious view of the novel is essentially a disguised struggle between the Manichaeism and the Zoroastrianism.Chan Religion of Jiang Ziya’s sect represents Manichaeism while Jie Religion of the Catholic sect represents Zoroastrianism.Laozi,Primus and Jiang Ziya supported King Wu of Zhou and rebelled against the existing political order of the Shang Dynasty.The political logic of their resistance was that King Wu of Zhou practiced benevolent governance.The narrative of Chan Religion is the expression of the consciousness of benevolent governance,kindness,and punishment of evil,and is the artistic embodiment of Manichaeism.The founder of Tongtian Sect and Wen Zhong supported King Zhou of the Shang Dynasty and tried their best to safeguard the interests of the ruling class.The logic of their derogation and demonization was mainly the debauchery of King Zhou.The narrative of Jie Religion is an artistic representation of promiscuity,alcoholism,torture,killing the innocent and so on.Through the narration of the struggle between good and evil of Chan Religion and Jie Religion,the author of Creation of the Gods expounded the ethical teaching of“talking about disasters and blessings to contain exhortation and punishment”,which embodied the difference of religious thought between Manichaeism and Zoroastrianism.
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