郭璞《葬書》中生與死互動理論之研究

南華大學機構典藏系統 > 人文學院 > 生死學系(生死學系碩士班,哲學與生命教育碩士班) > 博碩士論文-生死學系碩士班 > Item 987654321/21517

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題名:	郭璞《葬書》中生與死互動理論之研究
其他題名:	A Study on the Interaction of the Living and the Dead in Kuo Pu's 《The Book of the Burial》
作者:	黃文榮 Huang, Wen-rong
貢獻者:	生死學研究所魏光莒 Kuan-chu Wei
關鍵詞:	生死教育;生與死互動;風水;葬書;郭璞;葬乘生氣;感應;生死學
日期:	2003
上傳時間:	2015-06-16 14:23:46 (UTC+8)
摘要:	近代學術界對於我國傳統生死學與風水學的論著－－晉朝時出版的郭璞《葬書》的研究並不多，而特別從生與死互動理論之角度切入來做研究的，迄今並未發現，因此本研究在國內外可以算是首創。　　　本論文的研究採取文獻探討、理論佐證的方法，以郭璞《葬書》文本的理解為經，後人對郭璞《葬書》文本的註解及當代相關研究的思想根源之探究為緯，從郭璞《葬書》中生與死互動理論之角度切入，先從先秦的哲學思想談起，再論及兩漢、魏晉及現代的哲學思想，析理出與郭璞《葬書》有關理論的來龍去脈，以逐步掌握其受到歷代各種理論思想的影響程度，並深入探討郭璞《葬書》中生與死互動理論在古往今來中，對現代生死學、生死觀、喪葬觀造成哪些影響？　　　茲將研究結果摘要如下：　　　就整體而言，「氣化宇宙論」確立了郭璞《葬書》的主要思想，而其核心概念源自於陰陽二氣，「感應哲學」則成為中心思維，「氣化宇宙論」與「感應哲學」共同建構了郭璞《葬書》的經緯。　　　「葬者，乘生氣也。」是郭璞《葬書》中的創新論點，書中一再強調：覓得「吉穴」的重要性，從研究中發現：「葬者，乘生氣也。」有其極嚴苛的必備條件，雖然郭璞《葬書》一再強調「人受體於父母，本骸得氣，遺體受廕」的血統關係之重要性，可是從研究中發現「氣感」的對象及介質並不是絕對的，而且「氣感而應，鬼福及人」並非全然是相應式的感應，而且其感應的對象與強弱，是有個別差異的。　　　古今中外對於葬禮的重視，充分表示人類有共同的文明，然而認為死去的人和地中的「吉穴」能產生感應作用，得以「葬乘生氣，以廕子孫」，也只有中國郭璞《葬書》才有這種論點，西方則沒有。　　　本研究受限於相關研究的嚴重缺乏，以及有關風水理論以古文陳述居多，而且時空相差了一千七百年，所以花了很多時間揣摩、研究，碰到的瓶頸，幸賴指導教授的指點而得以突破。因為這是傳統中國生死學研究，而且又針對生與死互動理論做深入探討，與中、西方現代生死學的理論有大同小異及互通之處，很值得有志於研究生死學的人來探討。希望本研究能引起大家對生死教育的關注，並能審慎思考「葬者，乘生氣也。」在二十一世紀的走向，希冀「慎終追遠」能夠繼續發揚光大。　　In modern times, the academic circles’ research on Kuo Pu’s “The Book of Burial” that published in Western Chin—a book about traditional life-and-death studies and fengshui, is not much, and the research that is made from the angle of the interactive theory of life and death is not found yet. Therefore, this study is a pioneering research in Taiwan and in other countries. 　　　The dissertation adopted the methods of document discussions and theoretical evidence, took the comprehension for the text of Kuo Pu’s “The Book of Burial,” the later generations’ notes for Kuo Pu’s “The Book of Burial,” and the exploration of the origin of thought of relative contemporary studies to be the basic framework, researched from the angle of the interactive theory of life and death in Kuo Pu’s “The Book of Burial,” mentioned the philosophical thinking in Chun-Chiu (Spring and Autumn Period) and Chan-Kuo (Warring States Period), touched upon the philosophical thinking in Western and Eastern Han Dynasties, Wei-Chin Southern and Northern Dynasties, and modern times, analyzed the beginning and subsequent development of theories related to Kuo Pu’s “The Book of Burial,” grasped the influential degree of various theories and thought in all the past dynasties on it gradually, and probed into the influences of the interactive theory of life and death in Kuo Pu’s “The Book of Burial” on contemporary life-and-death studies, outlook of life and death, and views of funeral and burial through the ages. 　　　The results of the research are as follows: 　　　As a whole, “Yin-Yang mutual responsive universe creation theory” erected the major ideology of Kuo Pu’s “The Book of Burial.” The core concept originated from the energy/ vigor of Yin (feminine) and Yang (masculine), and “the responsive philosophy” became the central thought. “Yin-Yang mutual responsive universe creation theory” and “the responsive philosophy” constructed the basic framework of Kuo Pu’s “The Book of Burial.”　　　“The person being buried will affect the aura field of the person alive” is an innovative argument of Kuo Pu’s “The Book of Burial.” The book emphasizes time and again the importance of finding an “auspicious grave.” From the research, I discover that there are strict requisitions “for the person being buries to affect the aura field of the person alive.” Kuo Pu repeatedly placed emphasis on the significance of blood relationship that “A person gets his/ her life from father’s semen and mother’s blood; if the bones of the dead rest in an auspicious grave, and are influenced by the good aura from the ground, and if the descendents keep remembering and missing the dead, and even can communicate with the dead on mind and spirit, the later generations will be sheltered by the one that passed away.” However, from the research, I find that the object and the medium of “affecting by the magnetic field” are not so absolute. Besides, the phenomena of “a person is influenced by the magnetic filed, and the aura from the ground, the heaven, and human beings; therefore, the dead will shelter its descendents” are not completely the responsive interaction, and there are individual differences on the objects and intensity of response. 　　　The respect for a funeral at all times and in all countries fully represents the common civilization of human beings. Nevertheless, only in Kuo Pu’s “The Book of Burial” has the ideas that the dead can react to the “auspicious grave,” and “The person being buried will affect the aura field of the person alive, and shelter the later generations.” They have never appeared in the western theories. 　　　The study is restricted by the serious lack of relevant research, and the fact that most of the fengshui theories are in ancient writings. Moreover, the space-time difference is more than one thousand and seven hundred years. I spent a lot of time researching and fathoming, and I met the bottleneck. Fortunately, with the instructions of the professor, I made the breakthrough. The research is worthwhile for those who have the aspiration to study the life-and-death studies to discuss and explore because of its being the traditional Chinese life-and-death studies, and aiming at the interactive theory of life and death to probe into, which are generally similar with the western theories of contemporary life-and-death studies but with differences in detail only, and can be applicable to all. I hope this research can arouse people's concern for the life-and-death education, and make people deliberately consider the trend of the theory that “The person being buried can affect the aura field of the person alive”in the 21st century, expecting we can keep enhancing and glorifying the spirit of “being thoroughgoing about the funeral rites for parents and the worship of ancestors.”
顯示於類別:	[生死學系(生死學系碩士班,哲學與生命教育碩士班)] 博碩士論文-生死學系碩士班

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