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作 者:吴飞[1] Fei Wu
机构地区:[1]北京大学哲学系宗教学系
出 处:《国际社会科学杂志(中文版)》2022年第4期59-68,7,10,11,共13页International Social Science Journal(Chinese Edition)
摘 要:本文是从性命论哲学角度理解中国传统宗教与哲学思想中“鬼神”概念的一个尝试。首先,论文梳理了民国以来关于鬼神的六种说法,认为鬼的本义应来自对死亡的理解。在性命论哲学传统中,死亡并非对生命的否定,而是生命的一个阶段,因而对鬼的态度,代表了死亡在生命中的位置。在中国宗教与礼制传统中,鬼神二字经常连言,从《礼记·祭法》中对鬼的界定可知,有时候鬼神只是程度上的不同。与人世之阳相比,鬼神皆属阴,都有变化不测的特点。神代表着阴阳变易之不测,鬼代表着诡谲怪畏之变。由于对鬼神的理解都来自对生命本身的理解,所以鬼神是否客观存在,就不是一个最根本的问题。在儒家礼学传统中,祭神如神在、事死如事生,通过对鬼神的态度来展现对性命展开的态度,才是鬼神之为德的礼学意义与宗教功能。This paper is an attempt to understand the concept of “ghosts and gods” in traditional Chinese religious and philosophical thought from the zoeontological perspective. First, the paper composes six accounts of ghosts and gods since the Republic of China, arguing that the original meaning of ghosts should come from the understanding of death. In the philosophical tradition of zoeontology, death is not a negation of life, but a stage of life, and thus the attitude towards ghosts represents the place of death in life. In Chinese religious and ritual traditions,the terms ghost and god are often used together,and it is clear from the definition of ghosts in the Book of Rites: Methods of Offering Sacrifices that sometimes ghosts and gods differ only in degree. In contrast to the yang of the human world, ghosts and gods are both yin and have the characteristic of being unpredictable. The gods represent the unpredictability of yin and yang,and the ghosts represent the treacherous and fearful changes. Since all understandings of ghosts and gods come from an understanding of life itself, the question of whether they exist objectively is not a fundamental one. In the Confucian ritual tradition, sacrifice to god as god is present, to serve dead parents as they did when they were alive, and it is the ritualistic and religious function of the ghosts and gods as great virtues that the attitude to life unfolds through the attitude to the ghosts and gods.
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