【王國雨】“靈魂”“鬼一包養app神”與晚期儒家祭禮詮釋的內在向度

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The inner dimension of “spirit”, “ghosts and gods” and late Confucian tributes

Author: Wang Guoyu (Associate Professor of Marxism, Zhejiang Media College)

Source: “Humanities and Chronicles” Issue 9, 2020

Abstract:

The late Confucianism based on the perspective of effectiveness and social effectiveness of memorialization, answered the question of “why should I need” for memorialization. At the same time, it also inherited the emotional energy of the Zhou people’s memorialization, and used the soul-minded thoughts and spirit to understand ghosts and gods, and answered the question of “why can I be poor” for memorialization. Differences between Mozi’s “Ming Ghost” and the common people’s ghosts and gods worship and emphasize the physical and majesty of ghosts and gods. In the late Confucianism further advanced the spiritual concept of the ancestors of the Yin and Zhou dynasties, human civilization, non-physical transformation and the transformation to the power. Mozi’s criticism of his “taking ghosts as ungods” reminded the characteristics of the Confucian ancestors’ concepts. Adhering to the life and soul view of “dead but not absolute”, late Confucianism believed that the reality of ghosts and gods in the ancestor worship ceremony was the soul of the ancestors. After death, they were respected as ghosts and gods. They only need to be respectful and respectful to sacrifice. Based on the principle of “game”, Zizi and Sun could be intimate and connected with their ancestors in the sacred space of the sacred place. In terms of memorial attitude and goals, Confucius and his Confucianism changed from a strong prayer to a strong report, from a strong belief to a strong ability, and emphasized the memorial body’s own strength of “everything outside is the same, and everything inside is the same”. In the late Confucian world of thinking, although “serving people” was superior to “serving ghosts”, “ghosts and gods got their merits” was always one of the themes of Confucian social management and worshipping the world. Confucianism without ghosts and gods is incomplete. What they seek is the balance between “respect for ghosts and gods” and “resisting ghosts and gods”.

Keywords:Soul; ghosts and gods; memorials; late Confucianism

In the process of late Confucianism’s sacrificial sacrifices and the spiritual worship of the ancestors of the Yin and Zhou dynasties, in the process of inheriting and transforming the spiritual worship of the ancestors of the Yin and Zhou dynasties On the basis of this, on the one hand, it focuses on the internal connection between the ceremony of the ceremony and the order of politics and education from the perspective of effectiveness, and answers the question of “why should I ask for” for the memorial; on the other hand, it talks about the internal experience of the ceremony of the ceremony and “feeling from the gods”, which touches on the question of “why can it be enough” for the memorial 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩Regarding the latter, scholars mostly discuss Confucian ghosts and gods, and they importantly emphasize their humanistic sensibility. They fail to fully examine the inner worship dimension of memorial in the late Confucian field, and have another space for discussion. Therefore, the following is the analysis to teach the Fang family.

In fact, Mo Zi criticized Confucian ghosts and gods even more, saying that “Confucians regard heaven as unclear, ghosts as ungods, and heavenly ghosts as ungods, which is enough to conquer the whole country” (“Mozi· Gong Meng”). Mozi believed that the first of the four major sins of “the way of Confucianism is enough to conquer the whole country” is “to regard heaven as unclear, and to regard ghost as ungod.” “To take ghosts as to nourish women is obviously not to think that “no ghosts and gods”, but to be able to clearly determine the existence of ghosts and gods and be able to “pay money and punish violence.” In “The Ghosts of Ming Dynasty”, Mo Zi made a comprehensive criticism of the “three expressions” of “the one who has no ghosts” and ghosts and gods. Overall, Mozi is from the perspective of utilitarianism and regards ghosts and gods as internal sanctions who pursue “both love and mutual benefit”. The existence of ghosts and gods is the intrinsic guarantee of his advocacy of “regulation”. The Mohist ghosts and gods viewed, on the one hand, accepted the religious worship of “leading people to serve gods, first ghosts and then gifts” (“Travel Notes”) since the Shang Dynasty; on the other hand, it inherited the transformation of the moral transformation of ghosts and gods in the early Zhou Dynasty, and regarded it as the superhuman spirit of “paying money and tyranny”. In other words, Mo Zi transformed ghosts and gods into reality, and regarded him as a unique type of existence, from a controllable secret power in the world. 2

Confucianism “takes ghosts as ungods” in the Mozi realm refers to the political and educational effectiveness of Confucianism that “respecting rewards but forcing violence” without pursuing ghosts and gods. However, late Confucianism believed that the political and educational effectiveness of memorialization and worship of ghosts and gods did not need to emphasize their power and physical characteristics. Respecting ghosts and gods was the work in the memorial field. Mo Zi’s criticism of Confucianism that “thinking ghosts are not gods” already implies that Confucianism recognizes ghosts and gods, but it does not have the secret power of “respecting punishment and violence”. In other words, in terms of the problems of ghosts and gods, Confucianism and Mohism all confirmed that ghosts and gods have “existence”, but Mohism “clear ghosts” from the perspective of existence, while Confucianism emphasizes “ghosts and gods to pay tribute to the tribute.” Regarding the problem of the effectiveness of worshipping ghosts and gods, Mohism is utilitarian and emphasizes direct political effectiveness, while Confucianism is humanistic and determines the value of worshipping ghosts and gods through the humanistic moral education and influence of memorialization.

It was precisely because Confucius and Confucianism discussed and practiced the worship of ghosts and gods from the perspective of memorialism that Mozi criticized “taking ghosts as ungods.” Later generations can understand the characteristics of Confucius’ Confucian ghosts and gods. In fact, Chen Jubai in the Song Dynasty did not quite meet the standards of Song Wei. The two Chengs once clearly pointed out:

The ancients talked about ghosts and gods, but they were just talking about the sound of silence, a