天由感在,神以情存——天地鬼神在场的存在论揭发  

Heaven Exists by Communication,God Exists by Feeling: The Origin of Heaven's True Existence Revealed

作　　者：徐玲 XU Ling

机构地区：[1]山东大学儒学高等研究院,济南250100

出　　处：《孔子研究》2025年第1期148-156,160,共10页Confucius Studies

摘　　要：在存在者化的思维范式中,“天”常被诠释成客观外在的概念化实体。然而“天”作为至高无上的存在者,是不断涌现、生成发展的。问题在于“天”如何实现出场与涌现,孔子如何确证天地鬼神的在场。以祭祀活动为例,通过“祭如在,祭神如神在”,以及“君子三日齐,必见其所祭者”,论述确证鬼神在场的方式即“情”。而鬼神作为“天”的展现形式之一,通过“情以感神”的体证方式,可以推知“天”也可以通过“情之感”的存在活动实现出场与临在,并不断涌现自身,表现为天命、天道、鬼神、自然等等。总而言之,“情”以及“情之感”的存在活动,可以突破20世纪以来“人感天”即“主体-对象”的存在者化的思维范式,实现对天地鬼神在场的存在论揭发。“Heaven” is an important element of Confucius' thought, but in the traditional existential mode of thinking, “heaven” is often solidified as an external, measured and conceptualized substance,and loses its lively life.As the originating heaven of the meaning of existence, however, it is beyond subject and object, constantly emerging, generating and developing. So how did Confucius confirm the existence of “heaven” and how did “heaven” continue to reveal itself ? That requires the existential activity of “feeling” and “the communication of feeling”. Taking the rituals as an example, through “Confucius worshipped the spiritual powers as if he actually felt the presence of the powers” and “A gentleman who fasts for three days will see the one he sacrifices”, that can discuss the existence of heaven and earth, ghosts and gods can be verified through feeling. As such, “heaven” also emerges itself in the existential activity of “the communication of feeling”, which manifests itself as heaven's destiny, heaven's way, ghosts and gods, and so on. All in all, the existential activity of “feeling” and “communication of feeling” break through the 20th century paradigm of “man feeling heaven”, i.e., the existentialization of “subject-object”, realize the unveiling of the original meaning of “Heaven” and the emergence and generation.The concept of “heaven” has also realized innovative development in modern society.

关 键 词：天地鬼神 情之感 祭祀 存在者化 孔子 

分 类 号：B2[哲学宗教—中国哲学]