儒者之死——曾子临终言行的死亡哲学义蕴探析
|
摘要
曾子是孔门大哲,他的临终言行是儒家思想史上难得的记载。曾子临终注重肉身向父母、祖宗的复归,注重道德精神的关注和礼仪的持守,这和曾子之学中所体现的注重内在修养和践履孝行的根本精神是一致的。曾子临终言行体现的个体与整体、精神与肉身关系的思想,在儒学中发展为皈依宇宙大生命的内在超越论,个体在由父母子女、祖宗、人类、宇宙万物构成的差异一体中达到永恒,这种死亡哲学对中国传统社会影响巨大,也是建构现代中国人终极关怀理论的重要借鉴。
ZengZi is one of the greatest scholars of the Confucian school,his dying speeches and behaviors are valuable records for the history of the Confucian school.ZengZi pays much attention to the returning of physical body to the parents and ancestors,also the insistence of the moral spirit and etiquette,such attention has perfectly matched to the fundamental spirit of ZengZi's thoughts,which especially presented by the emphasis of inner cultivation and the practice of filial piety.The thought on the relationship between individual and community and mental between physical body reflected by ZengZi's dying speeches and behaviors has developed into the theory of the inner transcendentalism on the returning towards the giant life form of the universe itself within the history of the Confucianism,such philosophy of death,which fundamentally stated by the reaching to the eternity of individuals within the difference-sameness composed by the parents and children,the ancestors,the human and also the cosmic inventory,has great influence on the traditional Chinese society,and also has become the important mirror for the work to construct the theory of ultimate concern for the modern Chinese person.
ZengZi is one of the greatest scholars of the Confucian school,his dying speeches and behaviors are valuable records for the history of the Confucian school.ZengZi pays much attention to the returning of physical body to the parents and ancestors,also the insistence of the moral spirit and etiquette,such attention has perfectly matched to the fundamental spirit of ZengZi's thoughts,which especially presented by the emphasis of inner cultivation and the practice of filial piety.The thought on the relationship between individual and community and mental between physical body reflected by ZengZi's dying speeches and behaviors has developed into the theory of the inner transcendentalism on the returning towards the giant life form of the universe itself within the history of the Confucianism,such philosophy of death,which fundamentally stated by the reaching to the eternity of individuals within the difference-sameness composed by the parents and children,the ancestors,the human and also the cosmic inventory,has great influence on the traditional Chinese society,and also has become the important mirror for the work to construct the theory of ultimate concern for the modern Chinese person.
引文
[1]杨伯峻.论语译注[M].北京:中华书局,1980.
[2]王文锦.礼记译解[M].北京:中华书局,2001.
[3]杨伯峻.孟子译注[M].北京:中华书局,1960.
[4]杨伯峻.春秋左传注[M].北京:中华书局,1981.
[5]王聘珍.大戴礼记解诂[M].北京:中华书局,1983.
[6]张载集[M].北京:中华书局,1978.
[7]陈鼓应.庄子今注今译[M].北京:中华书局,1983.
[8]柏拉图全集:第一卷[M].王晓朝译.北京:人民出版社,2002.
(1)研究死亡哲学的学者一般认为中国传统哲学尤其是儒家哲学多回避死亡是什么的问题,而更多地关注死亡的社会性和伦理意义。这种观点有其依据,如《礼记》等儒家经典中反反复复记载的多为丧祭礼,而少有记载个体生命死亡的真实情景与临终之思。但这种观点也不全面,实际上儒家关于个体死亡的讨论往往是和他们的天道观、心性论紧密结合的,所谓“性与天道”问题从根本上说也是一个死亡哲学的问题。参见段德智:《西方死亡哲学》,北京:北京大学出版社,2006年版,第27-30页。
(1)在关于中国上古最高神的理解上学术界也存在着各种不同理解,最高神究竟是天神还是祖宗神各有依据,也存在着天神就是祖宗神的可能,而商周时期的多数记载中祖宗神则构成天神的辅助者,从这些情况来看,把祖宗神与天神合一,或者说把祖宗神上升为最高神,始终是中国传统思想尤其是儒家思想中的重要问题,推动着中国传统宗教、哲学的内在发展。有的研究者将儒家所倡导的这样一种关于终极存在的信仰称为天祖教,是很有意义的,参见李英华:《中西政治思想比较论稿》,海口:海南出版社,2004年版,第102页。
[2]王文锦.礼记译解[M].北京:中华书局,2001.
[3]杨伯峻.孟子译注[M].北京:中华书局,1960.
[4]杨伯峻.春秋左传注[M].北京:中华书局,1981.
[5]王聘珍.大戴礼记解诂[M].北京:中华书局,1983.
[6]张载集[M].北京:中华书局,1978.
[7]陈鼓应.庄子今注今译[M].北京:中华书局,1983.
[8]柏拉图全集:第一卷[M].王晓朝译.北京:人民出版社,2002.
(1)研究死亡哲学的学者一般认为中国传统哲学尤其是儒家哲学多回避死亡是什么的问题,而更多地关注死亡的社会性和伦理意义。这种观点有其依据,如《礼记》等儒家经典中反反复复记载的多为丧祭礼,而少有记载个体生命死亡的真实情景与临终之思。但这种观点也不全面,实际上儒家关于个体死亡的讨论往往是和他们的天道观、心性论紧密结合的,所谓“性与天道”问题从根本上说也是一个死亡哲学的问题。参见段德智:《西方死亡哲学》,北京:北京大学出版社,2006年版,第27-30页。
(1)在关于中国上古最高神的理解上学术界也存在着各种不同理解,最高神究竟是天神还是祖宗神各有依据,也存在着天神就是祖宗神的可能,而商周时期的多数记载中祖宗神则构成天神的辅助者,从这些情况来看,把祖宗神与天神合一,或者说把祖宗神上升为最高神,始终是中国传统思想尤其是儒家思想中的重要问题,推动着中国传统宗教、哲学的内在发展。有的研究者将儒家所倡导的这样一种关于终极存在的信仰称为天祖教,是很有意义的,参见李英华:《中西政治思想比较论稿》,海口:海南出版社,2004年版,第102页。