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儒學的内在超越思路呈現出一種富有特色的宗教性,它相信人性和由人性展開的世俗生活中藴藏着超越性的意義,相信通過在現實生活中履行自己的義務,創造和諧的人際關係,不斷修身成德,就有可能上達天道,實現超越。作爲大傳統的儒學和小傳統的世俗生活既相即,又相離,需要在後者中仔細鑒别哪些内容可以被稱爲“儒”之教。祭天、祭祖、祭孔等可能被納入“儒”之教的内容,其性質爲宗教儀式或僅爲人文活動,與祭祀參與者的心態和觀念密切相關。當代新儒家弘揚儒學内在超越型態的宗教性。通過建立宗教組織的方式使儒學與社會生活建立關聯,其必要性和可能性都有疑問。
Confucianism intrinsically transcends ideas and presents a distinctive religion. It believes that human nature and the secular life initiated by human nature contain transcendental meanings. It is believed that by fulfilling its obligations in real life and creating a harmonious interpersonal relationship, Continued self-cultivation, it is possible up to Heaven, to achieve beyond. As the secular life of the great traditions of Confucianism and minor traditions, it is necessary to carefully identify what can be called “Confucianism” in the latter. Sacrificial days, sacrificial ancestors, sacrificial holes and other may be included in the “Confucianism” teaching content, its nature is religious ritual or just human activities, and the ritual participants are closely related to the state of mind and ideas. Neo-Confucianism in Contemporary Times Develops the Religiousness of the Inner Transcendence of Confucianism. There is doubt about the necessity and possibility of linking Confucianism with social life through the establishment of religious organizations.