“两样鬼神”何以“不是二事”——论朱熹鬼神观兼及江户儒者的质疑

Why Aren't the Two Theses on Spirits and Ghosts Two Affairs?——A Study on the Construction and Deconstruction of the Unity of Heaven and Man in Confucianism

在朱子学的理论构造中,有关鬼神的论述涉及"鬼神主乎气而言"和"鬼神以祭祀而言"两大论题。朱熹极力主张"两样鬼神""不是二事",而这一命题与儒家天人合一之学有密切的理论关联。那么"两样鬼神"何以"不是二事"呢?首先,从《乐记》"明则有礼乐,幽则有鬼神"的观点出发,"鬼神即是礼乐道理",此点结合《礼记》《易传》的相关论述,可以窥看天道与人道是如何沟通的;其次,就朱熹"鬼神之理,即是此心之理"之说,祭祀之时求阴求阳、诚报气通,人神"合莫"而绝非假设;最后,从东亚儒学视域出发,日本江户儒者对"两样鬼神""不是二事"之说有所解构。在中国传统儒学中,人道本于天道,人伦基于自然,故"神道设教"被诠释为神妙之道,即礼乐之道,即天地自然之道。然而对于这一观念,自江户中期以来如荻生徂徕,则将其理解为绝对的宗教信仰,而且具有重要的社会教化功能。

In the Chengzhu School of Neo-Confucianism, and even in Confucianism overall, discussions on spirits and ghosts （guishen） involve two theses, ＂qi＂ and ＂ghosts and spirits using sacrifices to speak＂. However, Confucianists such as Zhu Xi advocated that ＂the two theses on spirits and ghosts are not two affairs,＇, because the validity of the theses determines the struc- ture of Confucian theory that man is an integral part of nature. But why aren＇t the two theses on spirits and ghosts two affairs？ First of all, the view that ＂the theory of spirits and ghosts is the rite of music＂ is to be expounded through the statement ＂there are rites and music when it is bright, and spirits and ghosts appear when it is dark＂ from the Book of Music （Yueji）. Besides, the theory that ghosts and spirits embodies the logic of rites and music is to be discussed, thus integrating Book of Rites （Lift） and Commentary on the Yijing （Yizhuan） on the communication between heaven and humanity. Second, according to Zhu Xi, ＂the theory of spirits and ghosts is verily the theory of the heart＂. It is also indicated in this paper that the communion of hu- mans and spirits, which is the purpose Of seeking yin and yang during rites and sacrificing with a sincere heart, is not an artifi- cial construct. Finally, within the realm of East Asian Confucianism, particularly among the Confucian scholars of Edo Period Japan, the thought that ＂the two theses of spirits and ghosts are not two affairs＂ was completely deconstructed. Scholars of Chi- nese Confucianism spared no effort in demonstrating that humanity is based on heaven, and that human relations are based on na- ture. Therefore, with a view to ＂refraining Shinto as a religion,＂ they presented it as a marvelous creed in their annotations, ,claiming that it was the true way of rites and music, the way of the cosmos and of nature. By the same token, from the middle and later part of the Edo Period, Ogyǖ Sorai pioneered a more religious understanding based on the absolute faith and the integra- tion of society.