西方人类学界万物有灵论研究述评  

A Review of the Study on Animism in the Western Anthropological Community

作　　者：杜树海[1] Du Shuhai

机构地区：[1]中山大学历史人类学研究中心暨社会学与人类学学院,广州市510275

出　　处：《民族研究》2023年第5期117-134,M0006,共19页Ethno-National Studies

基　　金：国家社科基金项目“道教与滇黔桂越边区民族宗教交融研究”(项目编号:22BZJ040)的阶段性研究成果。

摘　　要：万物有灵论于1871年由英国人类学家泰勒提出,是人类学、民族学、宗教学等学科领域的重要概念之一。万物有灵论即关于“灵性存在”的一般信仰,牵涉生物的灵魂与其他精灵、神灵。继泰勒之后,朗格、马雷特对万物有灵论进行了深入推进与修正批评。20世纪90年代,德斯科拉、卡斯特罗等人基于南美印第安人的相关研究,重新定义万物有灵论为一种本体论类型,即人们认同自身与他者在内里(灵魂)相同、相通,而外身(肉体)存在差异、区分。随后,这种所谓的新万物有灵论研究扩展到世界其他地域与其他学科。新旧万物有灵论的转换,实质是其由一种泛化的“宗教性”转向区域化、实体化的“本体论”,见证了人类学学科内部的一种重要变化。The theory of animism,proposed by British anthropologist Edward Burnett Tylor in 1871,is one of the most important concepts in the fields of anthropology,ethnology,religion and other disciplines.The theory of animism is a general belief in the existence of spiritual beings,which involves the souls of living things,other spirits and deities.After Taylor,Andrew Lang and Robert Ranulph Marett criticized and improved animism.In the 1990s Philippe Descola,Eduardo Viveiros de Castroand and other scholars,based on South American Indian studies,redefined animism as a type of ontology in which people believe that they are the same as and connected with the other beings in the interiority(the soul),and that there are physical differences and distinctions.Subsequently,the study of this so-called new animism expanded to other parts of the world and other disciplines.The transformation of the old and new animism,namely the shift from a way of being religious to a regionalized,substantialized ontology,witnessed an important change within the discipline of anthropology.

关 键 词：万物有灵论 宗教性 本体论 西方人类学界 

分 类 号：B016[哲学宗教—哲学理论] C912.4[经济管理]