黄宗羲的魂魄说及其与耶教思想之比较——以《破邪论》与《天主实义》为中心

Huang Zongxi’s View on Soul and His comparison with Catholic Thought——Focusing on Po Xie Lun and The True Meaning of the Lord of Heaven

黄宗羲从其气一元的宇宙本体论及重视史学经世与道德教化的实学立场出发,在批判朱熹魂魄说的同时回归先秦儒学原典,批判了道教的魂魄说及中医的魂魄与五行相配说,指出人与物因气质之差异而其性亦相异,以人性与物性根本不同因而不能相互转化批判了佛教轮回说,并对祭祀之感格及灵魂不朽给予了理性解释,维护了儒家传统信仰。利玛窦则基于天主赋魂说与天堂地狱赏罚论,批判了儒家的魂魄说、佛教的地.狱轮回说,并给予儒家祭祀以非宗教的解释。从黄宗羲信奉主宰世界的昊天上帝,认为圣贤灵魂不朽,以及承认儒家祭祀之非宗教世俗意义等方面来看,恰好可视为主流儒家学者对利玛窦所倡导和推动的适应中国国情的传教策略的回应。

Based on his ontology of Chi and his practical learning of appreciating historical function and moral enlightenment,Huang Zongxi tried to return to the Pre-Qin Confucianismby criticizing Zhu Xi’s thoughts of souls,Taoist soul theoriesand traditional Chinese medicine theory of farfetched analogy between souls and the five elements metal,and he pointed out that human have different nature from other objects.Thus Huang Zongxi criticized the theory of Samsara in Buddhism byemphasizing that human nature is different from material property,and defendedthe Confucian tradition by givingthe reasonable explanations of sacrifice and the immortality of soul.Meanwhile,based on the Catholic beliefs that God gives soul and the existence of Heaven and Hell,Matteo Ricci criticized Confucian theory of soul and Buddhist ideas of Hell reincarnation,and reinterpretedConfucian sacrifices with non-religious meaning.Huang Zongxi’s thoughts,such as the beliefs of Heaven as God who dominates the world,the immortality of sages’souls,and the non-religioussecular meanings of Confucian sacrifice,can be regarded as the mainstream confucianists’responses to the preaching strategies which was proposed by Matteo Ricci to fit with the Chinese context.