摘要
中国古初文明社会的丧祭礼仪本为一种宗教性的仪式 ,儒家对它做了新的理论诠释 ,使之发生了一种理性或人文的转变。儒家指出 ,作为丧祭目的的“慎终追远” ,其出发点皆本于孝道亲亲。丧祭礼根据“称情而立文”的原则设立 ,表现了亲亲的内在性与尊尊的普遍性规定之统一与连续。情文的统一规定了丧祭礼仪的本质 ;情文的连续则表现了文明创制与自然之间的动态的历史性关联。重情、复古 ,由血缘亲情而返本复始 ,以上达契合于天地生物之本 ,从人的生命情态之自然等差性的内省与外推的成德历程中 ,建立超越的基础 ,这体现了儒家实现其终极关怀的基本方式。这种形上学的系统 ,是哲理而非宗教 ,但却内涵着宗教性的精神和超越性的终极关怀。它给出了经由人的日用常行和自然情态生活而获得超越的一条很切实。
The burial and sacrificial ceremonies serving as religious rituals at the dawn of Chinese civilization were reinterpreted by the Confucians, who added reason and humanism to them. As they pointed out, burial and sacrificial ceremonies are held to pay last respects to the diseased, and the underlying idea is to show filial piety and love for one's family. The principles of the burial and sacrificial ceremonies were established so that feelings could be properly expressed, showing unity and continuation between the specific values of filial piety and the universal ones of family respect and love. The unity between the form and the feeling defines these ceremonies as a form of incumbency that is the essence, while the continuation between the two reflects the dynamic and historical connections between civilization (the institutionalization of rites) and the nature (essence or feelings). Emotionalism, nostalgia for the past, and return to one's roots via blood and family ties all aim at securing conformity with the nature, and thus establishing a basis for transcendence through recognition of differences between human beings and nature by way of introspection and extrapolation. This is the fundamental way to realize the ultimate concern of Confucianism. Although religious spirituality and transcendence are contained in it, it was a metaphysical and philosophical rather than religious event. It is a practical and characteristic way of achieving transcendence in daily life and every day affair
出处
《中国社会科学》
CSSCI
北大核心
2004年第2期109-119,共11页
Social Sciences in China
