日本神道と天皇思想の源流ー中国思想からの試論

日本神道自古被稱為「隨神之道」。此稱自日本神話時代所傳，其指隨神之側，聽神之命，其中全無人為之道。神道並非類似於佛教、基督教、天主教，可跨越國境，不拘於特定民族進行布教的「普遍教」。神道更作為如同猶太教、印度教、道教等，限定於特定民族信奉的「民族教」而廣為人知。神道自古代的原始薩滿信仰到中世藉由神佛習合而得以體系化，至近世以國學者為主提倡其優位性。最後則被近現代化國家，即大日本帝國稱為具固有性、獨特性之「國體」。理所當然，為提倡身為「國體」的神道之唯一性，其受他宗教影響之情狀皆不受認可。作為中國思想之一的道教思想更是如此，神道接納受容道教的事實在戰前並不被承認。神道以及天皇思想受到中國思想影響所及之情事，雖已在現今之日本受到認同，但關於神道接納受容道教的過程，以及道教於日本傳播的經緯，仍有諸多的解釋及説明。本研究針對神道以及天皇思想進行考察，探討神道以及天皇的本質及狀態，將其中所見中國思想之受容明朗化，並以比較思想之觀點進行檢討。此外，有關神道受容道教過程中多彩多樣的立場，其論理過程亦具備探討之可能性。關於神道的研究，大多皆由神道的宗教家，或是具備神道信仰相關家系所出之學者進行。惟台灣針對神道信仰抑或神道與中國思想關聯之相關研究極其稀少，希冀藉此研究能對台灣於日本神道之理解及中日思想文化之比較發揮棉薄之力，若可至此將深感萬幸。

關鍵字

神道史；惟神之道；神話；天皇；道教

並列摘要

The phrase “Kannagara no Michi,” the epithet of Japanese Shinto, originated from the Age of Gods, the mythological age of Japan, meaning “the way of Kami” or “the way of gods,” demanding believers to stay aside, follow, and obey the Kami without any human’s preference. Dissimilar to world religions that could be preached interethnically like Buddhism or Christianity, Shinto bears more resemblance to Judaism, Hinduism, and Daoism as an indigenous religion. Started as a primal shamanic belief, Shinto developed into a systematic religion in the medieval age through Shinbutsu-shūgō, and was recognized for its superiority by the Kokugaku scholars during the early modern period. As a result, the Empire of Japan identifies Shinto as its inherent and unique “Kokutai.” As Kokutai, the sacredness and inviolability of Shinto ought to be secured. By forbidding alternative religions, the empire intended to banish all religious influence, including the one from Chinese Daoism, of which the leverage on Shinto was only recognized until after pre-war. Although it has been affirmed that bountiful Daoism-originated concepts could be found within Shinto and the divinity of Tenno, the process of Shinto accepting Daoism still remains debatable. The purpose of this study was to investigate the essence of Shinto while signifying the impact of Daoism by differentiating the premises of the two religions. This study also aimed to open dialogues on the numerous theories regarding Shinto’s acceptance of Daoism. Previous studies on Shinto were mostly carried out by religionists and Shintoists. The current Taiwanese academia lacks research on Japanese religion and its relation with Chinese ideologies. The study findings may serve as a guide for further Taiwanese research on Shinto and Sino-Japan comparison.