论朱熹鬼神之理 = A study of Zhu Xi's philosophy of the truth of gods and spirits

• Main Author: 莫泽龙 Mo, Ze Long
• Other Authors: Ngoi Guat Peng
• Format: Final Year Project
• Language: Chinese
• Published: 2013
• Subjects: DRNTU::Humanities
• Online Access: http://hdl.handle.net/10356/51290
• Institution: Nanyang Technological University

朱熹是宋代理学的集大成者，南宋杰出的儒者。朱子理学是先秦儒学以后发展的另一个巅峰，特别是在继两汉儒学渐趋衰落以来的再次振兴。在朱熹博大精深的哲学思想体系中，主要以“理气”论为基础，建构形而上的宇宙观，从而思考天与人之间的必然关系。朱熹的宇宙观认为的“理”是宇宙形而上的本原，他以此来继承并重新解释孔孟所崇尚的“天”，并将实践体行天道，把“成圣”视为人生的终极追求。“气”是宇宙形而下的根源，由于“气”的不停运动变化促使宇宙结构的形成并且产生世间万物。天地之间就是由于“气”的运动而形成日月星辰、山川草木和人物禽兽等事物，其中自然也包括鬼神。朱熹用“气”的聚散变化来解释说明人的生死和鬼神的问题，天地万物无非是“气”在“理”之主宰下的屈伸运动，而鬼神也无一例外。既然万物由理气构成，天地间一气流通，因而人与万物之间可以感格。通过朱熹“以气之聚散释鬼神”、“以祭祀实践言鬼神”，从而探讨鬼神背后形而上的本体论意义，即鬼神之理。另外，即便人与鬼神由于“气”的变化而在构成上相同，可是因为理一分殊，人之理并非完全等同于鬼神之理，却有相似之处。人鬼之间的互动在于感格，感格之际在于祭祀，祭祀条件依附于鬼神之理。其中主要包括四点：精、礼、孝、敬。因此，在朱熹的思想体系中，“理”是始终贯穿如一的，要深入明白朱熹的鬼神观，就必须详尽讨论鬼神之理的意义，才不会陷入无法解决的自相矛盾之中。本论文的研究重点即通过朱熹言气、祭祀与感格等层面来讨论朱熹鬼神之理中的：精、礼、孝、敬。 Zhu Xi is an outstanding representative of Confucians living during the Southern Song Dynasty, who generalizes the Neo-Confucianism in the Song Dynasty. In his deep and broad system of philosophy, he uses “Li Qi” as the fundamental theory to set up a system of thinking consisting of nature, society and human life. His views of “Li” occupy an important part, which include his Views of Universe, Views of Life and Views of relation between Heaven and Humans. He thinks that “Qi” is the fundamental elements for every subject in the nature, including the Sun, the Moon, mountains, trees as well as the Gods and Spirits. Zhu Xi explains the existence of gods and spirits by the movement of “Qi”, and also he discusses gods and spirits from the aspect of sacrifice. The descendants who are doing the sacrifice sincerely will feel their ancestors around by telepathy. Therefore, Zhu Xi’s philosophy of the truth of gods and spirits consist of four parts based on the discussion about “Qi”, “Sacrifice” and “Telepathy”.