礼的伦理与宗教维度  

The Ethical and Religious Dimensions of Li

作　　者： 闫林伟(译) Antonio S.Cua;Yan Linwei(Translated)

机构地区：[1]美国天主教大学哲学系 [2]清华大学历史系

出　　处：《国学学刊》2024年第2期83-100,140,141,共20页Research in the Traditions of Chinese Culture

摘　　要：儒家对“礼”的宗教维度的理解,并不取决于其形而上学或本体论意义的探究。鬼神只有在它们是这种感染过程的对象时才可以说是存在的——它们作为我们情感或思想的对象而“存在”,表达我们的道德态度。在本体论的意义上,它们不需要存在,因为我们对其性质的认识无法独立于我们的情感或思想。在这个意义上,“礼”的宗教维度,就像其审美维度一样,是其主要伦理维度的延伸,可以适当地被视为儒家伦理生活的一个构成特征。不同的是,在理想情况下,在一个坚定的儒家主体的道德经验的增长中,宗教特性可能成为他/她生活的一个突出特点。荀子在自己的思想中认可“神”和“神明”的作用,除了尊重既定的语言实践外,还可能反映了他对宗教信仰的转化特性的赞赏,只要它们与“仁”“义”和“礼”相一致。The Confucian understanding of the religious dimension of Li礼(ritual)does not depend on an inquiry into its metaphysical or ontological significance.Demons and gods can be said to exist only insofar as they are objects of this process of influence-they“exist”as objects of our emotions or thoughts,expressing our moral attitudes.In an ontological sense,they need not exist,because our knowledge of their nature cannot be independent of our emotions or thoughts.In this sense,the religious dimension of Li,like its aesthetic dimension,is an extension of their primary ethical dimension,and can appropriately be seen as a constitutive feature of Confucian ethical life.The difference is that,ideally,in the growth of the moral experience of a committed Confucian subject,religious identity may become a prominent feature of his/her life.Xunzi's recognition of the role of“gods”and“deities”in his own thought may reflect,in addition to respect for established linguistic practices,his appreciation of the transformative character of religious beliefs insofar as they are related to“Ren仁”and“Yi义”and“Li礼”.

关 键 词：礼之本 宗教维度 伦理维度 道德哲学 

分 类 号：B222[哲学宗教—中国哲学] B82-0B92