纳入秩序中的鬼神:早期儒家鬼神观研究  

Spirits and Deities Within the Cosmic Order:A Study of Early Confucian Views on the Supernatural

作　　者：徐羽 XV Yu

机构地区：[1]杭州师范大学马克思主义学院,杭州311121

出　　处：《孔子研究》2025年第2期130-138,160,共10页Confucius Studies

基　　金：国家社会科学基金2020年度教育学青年课题“孟子教育人性论的现代重审及其教育思想的展开”(项目编号:CEA200258)的阶段性成果。

摘　　要：三代时期,以天神、地示、人鬼为主要内容的鬼神能够赐福降祸,对人事产生影响。早期儒家不认可怪力乱神,但取消怪力乱神的存在又会关联到鬼神整体存在的合理性,进而影响到作为教化重要方式的祭祀活动的正当性。借助魂魄、精气等观念,早期儒家一方面将鬼神解释为构成万物之形体与精神的两个面向,在赋予其实存意味的同时,通过祭祀体系限定了鬼神世界的秩序。另一方面,鬼神亦成为宇宙气化流行过程的代名词,通过这种连接,在肯定鬼神实在性的同时又为其增加了规定性。In the early Civilization of China,spirits and deities,primarily encompassing heavenly gods,earthly deities,and human spirits,are capable of bestowing blessings or bringing calamities,thereby influencing human affairs.Early Confucianism did not endorse the existence of supernatural powers,but eliminating their existence would also question the overall rationality of the existence of spirits and deities,subsequently affecting the legitimacy of sacrificial activities as an important means of edification.Leveraging concepts such as soul and essence,early Confucianism interpreted spirits and deities as two aspects of the material and spiritual forms of all things.While admitting the existence,it also defined the order of the world of spirits and deities through the sacrificial system.On the other hand,spirits and deities also became synonymous with the process of cosmic changes.Through this connection,while affirming the reality of spirits and deities,it also added prescriptiveness to them.

关 键 词：早期儒家 鬼神 赐福降祸 秩序 

分 类 号：B222[哲学宗教—中国哲学]