摘要
先秦"神"早先是人格化的有情感意志的自然神和祖先神,后来这种"神"不断德性化,到了《易传》,"神"观念发生了重大变革,"神"被智性化、理性化、本体化。通过对《易传》"鬼神"、"神道"、"神明"、"神化"以及"神无方而易无体"、"阴阳不测之谓神"、"神也者妙万物而为言者也"等关键词句的全面阐述,可以看到《易传》之"神"是宇宙万物的最高统一性所在,同时也是宇宙大化的动力因。人们借助易道来明智修德、洗心斋戒、虔诚恭敬可以通达神明之德,可以通向宇宙人生的最高境界,可以洞察事物发展变化的态势。作为心神意义上的神在《庄子》、《荀子》等战国末期的文献中才大量出现,《易传》中还没有这种形神意义上的神,由此可以推断《易传》可能形成于战国中期。
The'Spirits'in their early stage in pre-imperial China were personalized natural and ancestral spirits with emotions and wills.Later these spirits were gradually ethicalized and by the Yi zhuan(Commentaries on the Changes),the concept of'Spirit'underwent a great evolution in which'Spirit'was intellectualized,rationalized,and ontologicalized.Through analyzing the key terms related to spirit in the Yi zhuan,it can be seen that the'Spirit'there is a supreme existence of the myriad things and efficient cause of the cosmic changes and transformations.By drawing on the Dao(Way)of the Changes,people can be aware of intelligence,cultivate themselves,and purify their heart/minds with sincerity and reverence so as to attain to the spiritual and numinous state of virtue,arrive at the highest realm of human life,and have insight into the tendencies of things.The spirit in the sense of a state of mind appeared frequently in the late Warring States period(475-221BCE)documents such as Zhuang zi and Xun zi but the Yi zhuanstill lacks this kind of sense,by which we can infer that the Yi zhuan might have taken form in the mid Warring States period.
出处
《周易研究》
CSSCI
北大核心
2014年第6期49-55,共7页
Studies of Zhouyi
基金
国家社科基金重点项目:"中华文化元典基本概念研究"(12AZD082)
山东大学基本科研业务费专项资金项目
关键词
神
神道
神明
神化
无方
不测
Spirit
spiritual way
the numinous
spiritualization
no specific place
unfathomable
