論《墨子》思想中的道教根源

戰國時期墨家學說號曰「顯學」，然而卻遽衰於秦季漢初之際。若以作為一學術流派而言，墨家已然由顯而趨於微，至西漢中期司馬遷對於墨子其人已無多置喙，墨子之身世益顯模糊難識。時至東晉道教煉丹家葛洪，卻將墨子神格化而塑造成「地仙」形象。與此現象相應，道教亦出現諸多託名於墨子的著作。墨家學派與道教，前者為學術流派，後者為宗教，二者之性質當是南轅北轍。筆者本文之作，嘗試從《墨子》「天志」、「明鬼」、「五行毋常勝」等等思想為探討核心，論述墨家思想對於道教而言，存在著某些可以比附的關聯性，藉此究明、釐清墨子形象所以發生轉變的真相。

關鍵字

墨子；墨學；道教；神格化

並列摘要

In the warring states period, the school of Mozi's philosophy was considered very influential. However, as time went by to the early Han dynasty, Moism was on the down grade. As one of the four main philosophic schools, Moism lost its dominant status in the world. What's worse, the famous historian of West Han dynasty Sima Qian even made little mention about the founder Mozi, making the life experiences of Mozi more difficult to be investigated. In the time of Eastern Jin dynasty, Ge Hong, who made pills of immortality, proposed the deification of Mozi, making the founder immortal. In response to Ge Hong's deification, many works of Taosim borrowed the thoughts of Mozi. In fact, Moism belonged to a philosophic school; on the contrary, Taoism was classified as a religious belief. These two should be completely different to each other. However, this paper tries to focus on the three chapters ”Tian Zhi”, ”Ming Gui”, and ”Wu Xiang Wu Chang Sheng” in Mozi to argue that there should be some relevance between the religious belief Taoism and Moism. Moreover, in this paper, the author tried to define clearly why the image of Mozi would have become so inconsistent in different periods.