华人生死学
论丧祭礼的生死学意义——以先秦儒者的阐释为中心
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郭长兴,哲学学士,现为中央民族大学哲学与宗教学学院2020级中国哲学专业硕士生。 通讯地址:北京市海淀区中关村南大街27号中央民族大学,邮编:100089。 电子邮箱:gcrx@foxmail.com

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B22

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On the Significance of Funeral Rites in Life and Death Studies——Focusing on Pre-Qin Confucian interpretation
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    摘要:

    作为人生礼仪的丧祭礼是儒学体系中应对死亡问题的根本资源,是实现逝者善死的“送死”之法。在魂魄生死观的基础上,丧祭礼中既有饰形、藏形之礼,又有安魂之节:前者旨在防止逝者遭受生者厌恶、他物侵食,具有维护逝者尊严的作用;后者意在逐步接引逝者魂灵入庙,从而为其提供归依。此外,丧祭礼又是逝者超越死亡的凭借。其一,丧祭礼是逝者向世人呈现自身价值追求的最后环节,遂在“终始俱善”理念下,它成为逝者成就精神生命、保持君子之名的必要手段;丧祭礼在发挥上述作用的同时,也倒逼逝者生时立德。其二,丧祭礼还依靠“外界监督”“礼仪设置”“生者的超越性需求”等方面,督促生者牢记逝者恩情,从而使逝者价值在家族繁衍中得到延续。

    Abstract:

    Funeral rites, as rituals of life, are fundamental in dealing with the death in the Confucian system, and a method to achieve the good death of the deceased. On the basis of the concept of soul, funeral rites include the ritual of grooming and hiding the body, and the ritual of resting the soul. The former aims to prevent the dead from being disgusted by living and eaten by animals, which can maintain the dignity of the deceased. The latter aims to gradually lead the soul of the deceased into the ancestral temple, so as to provide it with refuge. In addition, funeral rites are the way for the deceased to transcend death. First, funeral rites are the last part of the deceased’s presentation of his or her value to the world. Therefor, based on the concept of “ both the life and death are good,” it becomes a necessary means to maintain the spirit of the deceased and the name of a gentleman; while playing this role, funeral rites also force the deceased to establish virtue while they are still alive. Second, funeral rites also rely on “external supervision,” “ritual setting,” and “transcendent needs of the living”, urge the living to remember the kindness of the deceased, so that the value of the deceased will be passed on to the later generation.

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郭长兴.论丧祭礼的生死学意义——以先秦儒者的阐释为中心[J].华人生死学,2022,(1):63-73

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  • 在线发布日期: 2022-11-14
  • 出版日期: 2022-12-12
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