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《論語》「季路問事鬼神」章解讀疏證 — 一個生死學進路的義理探索=“ Jih - lu Asked about the Worship of the Celestial and E arthly Spirits ” in the Analects : A Philosophical Inquiry from the Approach of Life - and - Death Studies |
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| 著者 |
釋慧開 (著)=Venerable, Huei-kai (au.)
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| 掲載誌 |
生死學研究=Journal o f Life-and-Death Studies
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| 巻号 | 創刊號 |
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| 出版年月日 | 2003.12 |
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| ページ | 5 - 38 |
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| 出版者 | 南華大學生死學系所 |
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| 出版サイト |
http://lads2.nhu.edu.tw/main.php
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| 出版地 | 嘉義, 臺灣 [Chia-i, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| キーワード | 《論語》=Analects; 孔子=Confucius; 季路(子路)=Jih-lu; 祭祀=worship; 鬼神=celestial and earthly spirits(deities and ghosts); 生=life; 死=death; 生死學=life-and-death studies; 生死觀=life-and-death views; 天命=mandate of heaven |
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| 抄録 | 國人之避諱談論生死，由來已久，而且還反映在日常語言以及思想行為之中。千古以來，每一論及生死大事及相關議題，眾人動輒引述《論語》「季路問事鬼神」章中所載孔子之言：「未知生，焉知死？」以為避談生死之權威理論根據。言下之意，也似乎暗指孔子之言，或者其言所代表的生死思惟，已然成為國人生死觀的主軸。是否如此，值得吾人一探究竟。
一般皆以為孔子以及儒家皆偏於談生，鮮少論死，然而細讀《論語》全文，則有出乎眾人意料之發現，其中論及「死」的次數，遠超過論及「生」的次數；此外，還有「老」、「疾」、「病」、「沒(同歿)」、「亡」、「祭」、「祀」、「鬼」、「神」、「喪」、「殯」、「葬」、「棺」、「?」...等等與生死直接相關的字詞。再者，檢視《論語》中所有與生死課題密切相關之論議，有將近一百二十章，佔《論語》總章數的五分之一強或四分之一弱，比例相當高。可見孔子並未避談或拒談生死大事，而且還談論得不少。
本文嘗試從生死學哲理探索的進路與觀點，以「未知生，焉知死」為切入點，來重新解讀《論語》「季路問事鬼神」章的義理脈絡，並且挖掘其中所隱含的深層生死學哲理義蘊。再者，本文也嘗試從《論語》文本中有關生死論議之部份篇章的解讀疏證著手，對孔子的生死觀作一初步的考察，作為未來進一步探索深究孔子及儒家生死觀的基礎研究工作，以期對於現代生死學的理論建構課題，有所助益。
It has been a deep rooted taboo in Chinese culture to openly and straightforwardly discuss issues about life-and-death. This kind of attitude is pervasive in Chinese people’s daily conversations, thoughts and behavior. Whenever topics of life-and-death or related issues are raised or discussed, people would often quote—from the chapter of “Jih-lu Asked about the Worship of the Celestial and Earthly Spirits” in the Analects—a Confucius’ saying “ While one doesn’t yet know about life, how can he know about death?” as the authoritative and canonical ground for their evasive attitude toward life-and-death. It seems to imply that Confucius’ words or thoughts on life-and-death represented by the above quotation have already become the mainstream of Chinese views on life-and-death. Whether this is true or not needs to be thoroughly investigated.
It has been a conventional point of view that Confucius as well as Confucianism preferred discourses on the life issues rather than on death, and rarely discussed the latter. Nevertheless, if one reads the Analects thoroughly and carefully, he will have a surprising finding that the times which the term “death” is mentioned far outnumber those of “life” in this classic. Besides, also mentioned in the Analects are many other terms, such as “aging,” “disease,” “illness,” “decease,” “perish,” “sacrifice,” “worship,” “ghosts,” “deities,” “bereavement,”“funeral,”“exequy,” “burial,” and “coffin as well as its outer case,” etc. , which are directly related to life-and-death issues. Moreover, there are nearly 120 chapters in the Analects, which occupy about one fifth to one fourth of the whole volume, contain discourses on issues closely related to life-and-death. As the fact shows Confucius never evaded or refused to discuss about life-and-death matters; on the contrary, he did put forward a lot of arguments about them.
Taking the quotation “While one doesn’t yet know about life, how can he know about death?” as the departure point, the purpose of this paper is trying to re-read, reexamine and reinterpret the philosophical context and implication of the chapter of “Jih-lu Asked about the Worship of the Celestial and Earthly Spirits” in the Analects
from the philosophical approach and perspective of a life-and-death inquiry. It is also intended to delve into and unfold the deeper meanings of Confucius’ words which connote hidden dimensions pertaining to life-and-death concerns. Furthermore, the author also attempts to undertake the task of examining and reinterpreting some of those chapters concerning life-and-death arguments in the Analects, as the groundwork for future investigations and explorations of the life-and-death view of Confucius and Confucianism. It is also expected that this endeavor will be conducive to the task of constructing modern theories of life-and-death studies.
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| 目次 | 摘要 5
壹、前言 8
一、面對生死的文化忌諱 8
二、重新檢視《論語》中的生死論議 9
貳、古今對於《論語》「季路問事鬼神」章之解讀與詮釋 11
一、問題的緣起 11
二、古來諸家之解讀疏證 12
三、近代諸家之哲理詮釋 15
四、近年來生死學論述的詮釋觀點 16
參、「季路問事鬼神」章對話中所隱含深層義蘊之探索與解析 18
一﹑子路提問「事鬼神」所隱含以及所延伸的問題 18
(一)子路提問「事鬼神」之理由與動機解析 19
(二)子路提問時所處之時空背景分析 19
(三)子路從政之後的政軍活動背景分析 20
(四)子路從政之後的祭祀活動表現 21
二﹑孔子的回應方式、態度及內容之解析 22
(一)孔子與子路師徒之間對祭祀與生死的認知差距 22
(二)孔子的回應所可能蘊含的義理脈絡 22
(三)孔子基於對子路性格的了解而因材施教——另一個可能的詮釋脈絡 23
(四)一則歷史的公案與疑團——子路與顏淵之對照 24
肆、《論語》中孔子的生死觀探微 25
一、孔子的鬼神觀與祭祀觀 25
二、孔子的天命觀與天道觀 31
三、孔子的仁道實踐觀 32
伍、結語——「未知生，焉知死」的再省思 32
附表一：不同注釋版本之《論語》篇章記數一覽表 35
附表二：《論語》文本生死論議關鍵字詞一覽表 36
參考書目 37 |
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| ヒット数 | 481 |
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| 作成日 | 2016.08.25 |
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| 更新日期 | 2016.08.25 |
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