创世者与反神话——重读《补天》  

Creators and Anti-Myths-Rereading"Butian"

作　　者：汪晖[1] Wang Hui

机构地区：[1]清华大学人文学院,北京100084

出　　处：《中国社会科学》2024年第3期125-145,205,206,共23页Social Sciences in China

摘　　要：《补天》中的女娲既不是部落神,也不是民族崇拜的偶像,而是一位被“起源”神话所放逐的不完美的创世神和再造者。女娲的行动带出了一系列的开端:空间的开端、时间的开端、人的开端,以及作为人的行动的笑的开端、哭的开端,而以“占有”的开端为转折点,人的历史开启了妒恨、仇视、乞求、阴谋、诡计和战争的旅程,并产生了将这一混乱进程合法化的道德秩序。人不但创造自己的历史,还从自身的历史中“认识”创造了他们的神;将人类自身的“起源”命名为神,也就开启了自己的历史。补天故事不仅是创世故事,也是从“文明史”中拯救文明的故事一一女娲在紊乱中重新建立的不是五德终始之新阶段,而是另一种无法覆盖在次第循环表象下的新世界。对女娲形象的重新诠释,回应了中西学术有关创世神话和世界秩序的多种论述。In"Butian"("Mending Heaven"),Nuwa is neither a tribal deity nor an idol of national worship.Instead,she is an imperfect creator and reconstructor who was exiled by the myth of"origin."Niwa's actions set off a series of beginnings:of space,of time,of humanity,and the beginning of human behaviors such as laughing and crying.The beginning of possession marks a turning point,as human history embarks on a journey of jealousy,enmity,begging,conspiracy,deceit,and war,culminating in the establishment of a moral order to legitimize this chaotic process.Humans not only create their own history but also"recognize"their gods from their own history.By naming the"origins"of human beings"God,"humans begin their own history.The story of Nuwa mending the heavens is not only a creation story but also a story of the salvation of civilization from"civilizational history"-Niwa's reestablishment amidst disorder is not a new stage of the end of the"Five Virtues,"but rather a new world that cannot be covered by the appearance of cycles.This reinterpretation of the image of Nuwa responds to various discourses in Chinese and Western academia regarding creation myths and world order.

关 键 词：《补天》 创世故事 反神话 文明史 

分 类 号：I207[文学—中国文学]