“天”:从神灵崇拜到哲学建构  

Tian:From Spirit Worship to Philosophical Construction

作　　者：朱汉民[1] ZHU Hanmin

机构地区：[1]湖南大学岳麓书院

出　　处：《社会科学》2023年第5期28-36,共9页Journal of Social Sciences

基　　金：国家社会科学基金重大项目“宋学源流”(项目编号:19ZDA028)的阶段性成果。

摘　　要：殷商时期的最高信仰是“帝”与“天”,二者在形成发展过程中相互融合,确立了“六经”元典的信仰之“天”。西周信仰的“天”,是自然物质与最高神灵的合一,也是祖宗崇拜与自然崇拜的合一。从“六经”“天”的信仰开始,到早期儒家诸子的“天道”,再到宋儒进一步创建的“天理”体系,儒家逐渐完成了对信仰对象“天”的哲学化建构。儒家学者对“六经”经典的不断诠释,使得“天”的最高主宰意义不断演变,衍生出一些偏正结构并兼有信仰与理性双重含义的“天道”“天理”概念。中国思想家通过对“天”的理性化创造而凸显了新的哲学意义,从而实现了中国哲学的理性发展与历史建构。The highest objects for spiritual belief during the Shang period were Di and Tian,the two of which eventually came to be mutually amalgamated,thereby establishing the Tian as the object of belief in the canonical Six Classics.The Tian which was the object of belief during the Western Zhou was an amalgam of matter and spirit as well as an amalgam of ancestor worship and nature worship.Beginning from the Tian of the Six Classics,and from thence onwards to the"Way of Tian"of the early Ruists,and onwards again to the system of"patternprinciples of Tian"as further developed by Song Ruists,the philosophical construction of a Ruist notion of Tian as an object of belief was gradually completed.Through Ruist scholars'continual hermeneutic exegeses of the Six Classics,the connotation of Tian as a supreme arbiter continually evolved,and therefrom were eventually derived the sub-constructs of the"Way of Tian"and"pattern-principles of Tian",which were objects of belief and reason simultaneously.Chinese thinkers ratiocinative construction of Tian gave prominence to its philosophical significance,and was a realization of the ratiocinative development and historical construction of Chinese philosophy.

关 键 词：天 天道 天理 信仰 哲学 

分 类 号：B21[哲学宗教—中国哲学]