摘要
清华简《殷高宗问于三寿》和《汤在啻门》两篇文献都对鬼神非常敬重。《殷高宗问于三寿》中彭祖反复强调,让"神"与"民"均得到满足,是衡量统治者是否高明的一个重要标志。《汤在啻门》讨论了构成"人""邦""地""天"的重要因素,其中"四神"和"九神"起到了重要的作用。但此二文既重视鬼神,又不惟鬼神;既重视人的理性思考,又借重鬼神作为禁忌所能产生的神秘作用,因此和将鬼神视为绝对力量的墨家无关,思想倾向更接近黄老道家。《汤在啻门》出现了"地真"这个特定的道教用语,"四神"和"九神"也很有可能和道家、道教中的"神人""真人"等神仙有关。所以,后世道教可能从这些战国文献的鬼神观中吸收了资源。
There is great respect for spirits and gods in the text Yin Gao Zong Wen Yu San Shou and Tang Zai Chi Men, two texts of Qinghua Bamboo Manuscripts. In Yin Gao Zong Wen Yu San Shou, Pengzu emphasizes the fulfillment of the want of gods and people as an important element in the evaluation of a ruler. Tang Zai Chi Men discusses the important elements in the construction of ＂ human＂ （Ren） , ＂ country＂（ Bang） , ＂earth＂（Di） and ＂heaven＂（ Tian） where the four gods （Si Shen） and the nine gods （Jiu Shen） have crucial effect. These texts show great respect for spirits and gods but do not focus on them. They focus on both rationality of humans and the mysterious effects of spirits and gods. Therefore, these texts are not related to Mohist School which gives spirits and gods absolute power; instead they are more close to Huang-Lao Daoism. The specific term ＇ Di Zhen＇ of religious Daoism appears in Tang Zai Chi Men. Also concepts like the four gods （Si Shen） and the nine gods （ Jiu Shen） are possibly related to the ＇ Shen Ren＇ and＇ Zhen Ren＇ immortals of religious Daoism and philosophical Daoism. Therefore, the religious Daoism may have absorbed the resources from the views on spirits and gods of these early texts.
出处
《四川大学学报（哲学社会科学版）》
CSSCI
北大核心
2016年第5期33-40,共8页
Journal of Sichuan University：Philosophy and Social Science Edition
关键词
清华简
鬼神观
黄老道家
道教
Qinghua Bamboo Manuscripts, views on spirits and gods, Huang-Lao Daoism, religious Daoism
