“祭天法祖”与“格卜异象”——周初“天命论”现实有效的形式保障  

“Worshiping Heaven and Honoring Ancestors”and“Divining Visions”-The Practical and Effective Form of the“Mandate of Heaven”Doctrine in Early Zhou Dynasty

作　　者：刘光洁[1] Liu Guangjie(The Department of Chinese Language and Literature,Chongqing University,Chongqing,China)

机构地区：[1]重庆大学中文系,重庆400044

出　　处：《社会科学论坛》2024年第6期127-135,共9页Tribune of Social Sciences

基　　金：国家社会科学基金西部项目《史书中的帝王降生神异叙事研究》阶段性成果,项目编号:17XZS013。

摘　　要：作为一种政治宣传,周初“天命论”的现实有效性问题,是一个根本的基础性问题,而其最终的宣说效果无疑由形式和内容两方面共同决定。“天命靡常”“德民是依”等周初“天命论”所宣说的新观念、新逻辑虽然强辩,却一时难以为殷遗和万民所心悦诚服地接受。因此周人不仅充分利用了“祭卜格异”等传统的宗教文化实践形式,以彰显“天命”唤起民众的心理和情感认同;而且以祖先崇拜为接引,通过“以祖配天”和榜样政治的制度设计与实施,将“天命论”中的“德治”理念真正贯彻落实于现实政治当中。所以,“祭卜格异”与祖先崇拜等原始神秘的非理性存在,成为“德民”理性主线之外,周初“天命论”现实有效的形式保障和逻辑辅线。As a form of political propaganda,the practical effectiveness of the“Mandate of Heaven”doctrine in the early Zhou dynasty is a fundamental issue,and the ultimate effectiveness of this doctrine was undoubtedly determined by both its form and content.The new concepts advocated by the“Mandate of Heaven”doctrine,though forcefully argued,were not accepted by the Shang remnants and the general populace.Therefore,the Zhou people not only fully utilized traditional religious practices to highlight the“Mandate of Heaven”and evoke emotional identification among the people but also used ancestor worship as a means of connection.By integrating ancestors with heaven and implementing institutional designs and practices of model politics,they truly put the concept of the“virtue of governance”from the“Mandate of Heaven”doctrine into practice in practical politics.Thus,primitive and mystical irrational elements,such as divination rituals and ancestor worship,became practical guarantees and logical subtexts for the real effectiveness of the“Mandate of Heaven”doctrine in the early Zhou dynasty,aside from the rational mainline of the“virtue of governance”.

关 键 词：天命 祭天法祖 格人元龟 天见异象 

分 类 号：B221[哲学宗教—中国哲学]