论“天”在《诗》中的经验、超验、终极信念及其转换真相

On the Experience,Transcendence,and Ultimate Belief of Heaven in The Book of Songs and Its Transformative Truth

“天”在中国人心中具有极其崇高的地位。其绝对支配地位的确立,以《诗》时代五百年为最。《诗》“文本”及其“本文”中,“天”从经验界面、超验界面直至终极信念界面,完成其最高精神实在的价值建构,并延展出天人互驱关系与支配力结构,形成诸如天时、天道、天命、天意等一系列存在论意义范畴,“人间世”与“社会界”由此获得依存寄托。姬周利益集团意识到了这种支配力,进而将“天”作为最高精神实在转换为“天子”至上现实权力,并基于血缘宗法观念拟设出“王官”与“礼乐”功能互补制度,其治理效果以“成康盛世”为巅峰状态。夷王后遮蔽中的社会矛盾日渐暴露,至厉、宣、幽三朝激化至不可调和,权力逻辑转换合法性由质疑而终致社会理性还原。还原之后,“天子”不再与“天”等值,后者作为最高精神实在,重新成为《诗》及其时代中国人权力象征的支配力所在,不无遗憾的是,姬周权力转换所遗留下的官本位观念,未能同步从社会意志与集体无意识深层积淀中实现还原,从而成为中国人精神意识史和中国社会发展史极难祛除之赘。

The concept of Heaven holds an extremely lofty position in the hearts of the Chinese people.Its absolute dominance was firmly established during the era of the Shijing(The Book of Songs).In the“texts”and“subtexts”of the Shijing,Heaven constructs its highest spiritual reality from the experiential realm,the transcendental realm,to the ultimate belief realm,extending into relational dynamics and structures of power between Heaven and humanity.This results in a series of ontological categories such as heavenly time,heavenly principles,heavenly mandates,and heavenly intentions,which provide existential support for the“human world”and“social realm”.The Ji-Zhou interest group recognized this power and transformed Heaven as the highest spiritual reality into the supreme political power of the“Son of Heaven”.Based on the concepts of kinship and feudalism,they established a complementary system of“royal offices”and“ritual music”,achieving governance effects that peaked in the Cheng-Kang Prosperity Era.However,the social contradictions hidden under the rule of the Yi kings gradually became apparent,escalating to irreconcilable conflicts during the Li,Xuan,and You dynasties,leading to a questioning of the legitimacy of the power logic and ultimately restoring social rationality.After this restoration,“Son of Heaven”no longer equated with Heaven;the latter,as the highest spiritual reality,regained its role as the symbol of power in the Shijing and its era.Unfortunately,the bureaucratic-centric views left behind by the Ji-Zhou power transition could not be simultaneously restored from the deep-seated social will and collective unconscious,thus becoming a difficult burden to remove from the history of spiritual consciousness and social development in China.