先秦諸子的宗教意識與社會道德學說類型

The Pre-Qin Philosophers’ Religious Consciousness and the Categories of Socio-moral Doctrine

趙潤昌(Ruenn-Chang Zhao)

指導教授 ： 甘懷真

國立臺灣大學/文學院/歷史學研究所/博士(2010年)

https://doi.org/10.6342/NTU.2010.02847

摘要

論文提要
　　本論文的題目是：先秦諸子的宗教意識與社會道德學說類型。「先秦諸子」的出現乃中國上古時代重要的歷史現象，其突破性的思想創新，很可能代表當時出現了重大的文化變革，而文化體系的核心正是宗教傳統。故本文的宗旨，乃探討是否「先秦諸子」的思想革新，乃肇因於內心深處的宗教意識發生巨變？換言之，正因先秦時代繼承自周的宗教信仰，其精神與意義發生質變，甚至沒落；故當時的思想家試圖修補、重建、甚至取代此扮演整體文化核心的傳統信仰，這促成了「先秦諸子」發展各自思想系統的精神動力。
　　本論文除前言外，正文的內容概分為四章：第二章的內容主要說明：周代的政教傳統是以「天命」、「德」、與「禮」等三者作為核心概念。其中「天命」的觀念乃周人宗教意識的基礎，與「德」的概念彼此互動，共同構築了周代具有人文理性色彩的宗教觀；然而，巫術傳統卻時而與之形成矛盾與牽制，以致最終出現假借神意教化人民的「神道設教」觀念。「禮」概念在先秦時代的政治性格逐漸增強，並超越了在特定空間舉行的儀式性內涵，與「德」的概念合流，成為君王創造文明秩序與模範的總體文化象徵。
　　第三章的內容主要說明：先秦時代出現若干反對周代政教傳統的思潮，包括《老子》反文明的退讓型避禍思想，以及《孫子》的競爭哲學；二者均具有反向思考的特色，結合當時社會興起重視物質利益的實用思潮，最終導致法家重武力與功利主義導向的學說誕生，以此建立新型態的軍事極權國家體制，將周代政教傳統的基本價值觀完全推翻。
　　第四章的的內容主要說明：墨子與莊子對於人類文明的觀點完全相反。墨子主張利用鬼神信仰消弭社會價值觀的差異，增進全體人類不分彼此的凝聚力；卻因其宗教觀建立在功利主義的基礎上，缺乏神話色彩與信仰上的熱情，以致其影響力最終斷絕。莊子則有濃厚的疏離社會傾向，本無意建立任何宗教傳統；卻因其絢麗又帶有朦朧感的文學性描述，深具神話色彩及神秘主義的想像空間，反而另闢宗教傳統，成為後世道教的靈感來源。
　　第五章的的內容主要說明：基於維護周代政教傳統的立場，先秦儒家堅守「德」與「禮」對人類社會的教化功能與意義，並重新詮釋上述概念，從不同的途徑重建對基本價值的信仰。如孔子提倡「仁」的概念，孟子則強調人類天性善良的「性善」說，其目的均試圖以從個人自主性出發的道德哲學，為「德」與「禮」的傳統注入精神內涵與意義，使其重新恢復凝聚社會信仰的生命力。荀子則從功利主義的角度詮釋「禮」概念，認為「禮」乃是「聖人」為全體人類創造的理想文明體制，可使人類有效克服天性的自私慾望；荀子學說的目的，實際上是希望君王能扮演「聖人」的角色，成為引領、整合社會價值觀的信仰對象。

關鍵字

先秦諸子 ； 德 ； 禮 ； 道法 ； 仁 ； 性善 ； 聖人

並列摘要

Summary

The subject of this thesis is “The Pre-Qin Philosophers’ Religious Consciousness and the Categories of Socio-moral Doctrine”. The appearance of the pre-Qin philosophers were a very important historical phenomenon of the Chinese Ancient Period. Its outbreak of new thoughts might possibly represent the important reformation of that time. The core of the cultural body was the traditional religion. Therefore, the purpose of this thesis is the discussion of the reformed thoughts of the pre-Qin philosophers, whether, were it based upon the great change of religious consciousness in the deep hearts of human beings? In other words, the pre-Qin period inherited religious beliefs of Zhou Dynasty. Its spirits and meanings developed the change of quality. Even it was declining. Some thinkers of that time tried to repair, rebuild, or substitute the traditional beliefs which acted as the whole cultural core. Thus, it also stimulated the pre-Qin philosophers to be the spirited power of development of each individual system of thinking.

The contents of this thesis are divided into four chapters: The major description of the first chapter: The political and educational traditions of Zhou Dynasty based on Tian Ming, De, and Li as three core concepts. Among them, the concept of Tian Ming was the base of religious consciousness for the people of Zhou Dynasty, and it was related to the concept of De. Both concepts constructed human knowledge and reasonable philosophy of religion; but, traditional Shamanism formed conflicts and controls from time to time. Finally, the Shan Dao She Jian, where the will of god was being used to teaching people, appeared. The concept of Li grew stronger in the political character of pre-Qin period, passing the special space celebrating ceremony of the internal definition, combined with the concept of De, became the creation of kings’ enlightened order, pattern and whole cultural symbol.

The major description of the second chapter: Certain kinds of thinking that were anti-political and anti-religious traditions of Zhou Dynasty, appeared in the pre-Qin period, including Lao Zi’s thinking of anti-civilization, retreat and attitude of avoiding troubles, as well as Sun Zi’s philosophy of competition. Both indicated that the special character of the thinking of the opposite direction, and connected with the practical thoughts of emphatic material advantage, which rose from the society of that time, finally led to the birth of Fa Jia’s thinking of military power and utilitarianism. The new national system of totalitarian was established. It also totally overthrew the fundamental value of the political and educational traditions of Zhou Dynasty.

The major description of the third chapter: Muo Zi’s and Zhuang Zi’s points of view towards the civilization of human being were entirely different. Muo Zi emphasized that the difference of the social value should be eliminated by using the belief of ghost and god, then improving the concentrative power of the undivided human group, but, because its religious points of view were established on the foundation of utilitarianism and lack of enthusiasm of mythical color. Its influence was finally ended. Zhuang Zi had a tremendous tendency to keeping a distance from the society and he originally did not have intension for establishing any religious traditions, but, his romantic, elegant and obscure literary description, which contained the imaginational space of mythic color and mysticism. Therefore, it opened other religious traditions, and became the spiritual resource of Taoism at later days.

The major description of the fourth chapter: In order to protect Zhou Dynasty’s standing position of political and educational traditions. Pre-Qin Ru Jia, Confucian School, strongly defended the educated efforts of “De” and “Li” towards human society and re-interpreted the above concept, and from various way to re-build the belief of basic value. For example, Confucius promoted the concept of Ren. Mencius emphasized the good nature of human being-Theory of Xing Shan. Its aim was to fill the spiritual internal definition and meaning with the traditions of “De” and “Li”, and making it to re-start the grouping of the living power for the social belief. Xun Zi tried to explain the concept of “Li” from the angle of utilitarianism. He considered “Li” as “Sheng Ren”, who could create the system of ideal civilization for all human being, and helped people to overcome the nature of selfishness and desire. The purpose of Xun Zi’s teaching actually hoped that kings’ and lords’ capacities acted as Sheng Ren, became leaders, and united the beliefs of all the opposite parties for the social value.

並列關鍵字

The Pre-Qin Philosophers ； De ； Li ； Dao Fa ； Ren ； Xing Shan ； Sheng Ren

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