摘要
《礼记》中惟有三处出现"魂"。而三例都是词组的形式。其一是"魂魄"另外两例则同为"魂气",似乎《礼记》没有考虑单独的"魂"的形式的存在。它把"魂"和"气"构成词组表达了一种《礼记》式的对"魂"的理解。《礼记》视"气"为生命的本源。在《礼记》中有多种多样的"气",而"魂气"只是其中的一种。"魄"在《礼记》中有较多的描写。与"魂"不同的是它具有独立性并具有多侧面的特点。在《礼记》中它和"魂"不相匹配,而和"气"对应对立。拙论以魂魄二元的既相反相成又互为对立的视点来考察《礼记》魂魄观的问题。其"魂"与"魄"的不成对立对比既已显然,而"气"与"魄"的对比在《礼记》中却贯穿始终。另外,由此还发现《礼记》中不但存在着灵魂和肉体的对比,而且还存在一种灵魂内部的精神性的魂与身体性的魂的对比。并且,这种对比是由灵魂和肉体的对比中派生出来的。
There are only three appearances d ＇hfln＇ in the Lijl. Moreover they appear in set phrases only, not separately, i.e. as ＇hflnp6＇ or ＇hfinqi＇. This fact may mean that ＇hfin＇ alone cannot indicate any substan- tial object, such as soul. Rather, ＇hfinqi＇ seems to represent a kind of soul in the Lijl. There are many various appearances of ＇qi＇ in this work, of which many seems to mean the principle of life. ＇Hfinqi＇ is an example of such usages of ＇qi＇. ＇Po＇ in the Lljl has also various appearances, and sometimes is used separately, unlike ＇ hfin＇. And it is a remarkable fact that ＇ 136＇ is not contrasted with ＇ hfin＇, but with ＇ qi＇. From the viewpoint of contrast between ＇ hfln＇ and ＇ 136＇, we should look into the contrast between ＇ hfinqi＇ and ＇ xingp6＇ in the Lijl. This contrast corresponds to that of the heaven and the earth, and looks like a contrast between mental soul and bodily soul. A minute reading of the Li＇jl leads to the conclusion that this contrast derived from that of soul and body.
出处
《内蒙古民族大学学报（社会科学版）》
2013年第4期67-72,共6页
Journal of Inner Mongolia Minzu University：Social Sciences
