從鬼神觀論朱熹哲學及其宗教向度

A Study on Zhu Xi's Notion of Kuei-shen: Its Philosophy and Religious Dimension

郭芳如(Fang-Ru Kuo)

指導教授 ： 杜保瑞

國立臺灣大學/文學院/哲學研究所/博士(2013年)

https://doi.org/10.6342/NTU.2013.02581

摘要

本文之研究目的在於釐清朱熹對於鬼神的看法，以及化解朱熹思想中，由「鬼神」而引發之哲學與宗教不一致問題。

經由思想史的角度，朱熹對於鬼神的看法，引發朱熹思想上無法自圓其說的質疑，甚至哲學與宗教向度間的關係，產生不一致。故本文參考傅科《知識考古學》所提供的考古學方法，由思想斷裂處進行研究，以發掘當中得以重整的關鍵，重建朱熹思想的一致性。

本文以鬼神觀作為研究的出發點，以朱熹注疏考異之著作中《詩集傳》、《周易本義》、《周易參同契考異》、《楚辭集注》和《儀禮經傳通解》等五本著作為主要研究對象，分別探究當中的鬼神觀，發現朱熹論鬼神蘊含政治性與儒學教化的目的，因此當由此重新審視朱熹理氣哲學與宗教向度間的關係。

本文以為由朱熹論鬼神之政治與教化目的來看，朱熹論鬼神一方面是使用宗教，作為理氣哲學實踐的媒介，運用祭祀的儀式與鬼神的信仰，推行儒學義理教化與政治策略；一方面以理氣作為鬼神存在的根據，使得卜筮與所有合理的宗教活動都具有正當性，某些神話傳說和民俗義的鬼神，也因合理而有存在的正當性。如此，朱熹所論理氣哲學與鬼神之宗教向度，並非不一致的關係，而是緊密相連的關係。

因此本文論證朱熹論鬼神，並無違背理氣論，而為理氣論的延伸，倘若我們將哲學義理，視為朱熹「理」概念的延伸，鬼神宗教這些朱熹以哲學義理去加以規範的議題，為「氣」概念的延伸，那麼由朱熹鬼神觀來看，朱熹的哲學與宗教思想就是一個「理在氣中」，理氣不離不雜的關係。

關鍵字

朱熹 ； 鬼神 ； 理氣 ； 宗教 ； 人文

並列摘要

This dissertation is a study on the notion of Kuei-shen in Zhu Xi's works. By clarifying the notion, I shall answer the worry concerning an alleged inconsistency between Zhu Xi's religious position and his philosophy.

It has been argued by some scholars that Zhu Xi's characterization of Kuei-shen has led his system into a discrepancy or even an inconsistency. However, by reconstructing Zhu Xi's religious view in this dissertation following the method inspired by Foucault's The Archaeology of Knowledge, I shall examine the alleged discrepancy and demonstrate the coherence of Zhu Xi's entire system.

The examination will focus on the notion of Kuei-shen in the following five works of Zhu Xi—Shi-ji-ch'uan, Chou-yi pen-yi, Chou-yi ts'an-t'ung-ch'i k'ao-yi, Ch'u-tz'u chi-chu, and Yi-li ching-ch'uan t'ung-chieh. I shall show how Zhu Xi introduces the notion of Kuei-shen into his system for political and educational purposes, and by doing so the relationship between philosophy and religion in Zhu Xi's system will be properly reconstructed.

As I shall argue in this dissertation, the notion of Kuei-Shen plays a crucial political and educational role in Zhu Xi's system. On the one hand, Zhu Xi takes religion as a useful means in the practice of his philosophy of Li-chi, appealing to the ritual and the belief in Kuei-shen as a political strategy to improve Confucianist education. On the other hand, he takes Li-chi as the theoretical basis for the existence of Kuei-shen, justifying the legitimacy of fortune-telling and other religious notions including the Kuei-shen in some myths and folk stories. What this shows is that between the philosophy of Li-chi and the religious dimension of Kuei-shen in Zhu Xi's system, there is only the intimate connection but no inconsistency.

Zhu Xi's religious view on Kuei-shen is therefore not a violation of his theory of Li-chi, but rather an extension. If we regard philosophy as something related to the extended notion of Li, and regard Kuei-shen (which Zhu Xi regiments with his philosophical system) as something related to the extended notion of Chi, then from this point of view Zhu Xi's philosophy and religion can be seen as exemplifying the Li-chi relationship where Li is in Chi, inconfusedly and inseparably.

並列關鍵字

Zhu Xi ； Kuei-shen ； Li-chi ； Religion ； Humanism

參考文獻

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