| 摘要: | 本文結合文化人類學與榮格心理學的視野，試圖探討誠體寂感，如何「彰顯」超越意識以及神聖性的文化模式，特別是透過「聖巫關涉」的深層結構，乃觸及了「絕地天通」之後，聖人崇拜的文化模式，如何復歸於「天人合一」的原始信仰。亦即儒道思想中慣於論述的「格物致知」、「致中和」乃至於「內聖外王」的體系，不容忽視巫術模式對於心性義理之學，潛在支配的關係。屆此探勘「仁心誠體」與歷來爭訟的「格物致知」意涵，是否得以通過此一「誠體」與「寂感」的文化模式，重新貞定其價值取向。本文初步擬議，試圖將「格物致知」意涵，轉化為如下的基本句型： （神）─「格」物 以「致」─知（中和） 其中「誠」體的精神狀態，通過文本中一系列關於「齋明盛服」的意向，界說誠體寂感，可以視為一精神上的「齋戒」，兼具祓褉與清明的儀式，有助於疏通人神交感的環節。本文進一步認為「誠」體與儒家「仁」學之覺察，應起興於原始「穀神」崇拜或謂「禑子信仰」；孔門儒生長期擔任宗廟祭祀之專職，對於巫祝傳統之損益，以及天人交感模式之革新，實有極為迫切的憂患意識。如何轉化「獻祭」的形式以及神聖性，通過「穀物的靈」的揀擇，乃得以與吾人的「內在法則」之間，彼此相應，構成有機的象徵。再者藉由「獻祭」的行為，一者得以將祭品裡的自然、人與神「合而為一」；不僅隱喻著「自我犧牲」，並藉此進一步證明了「擁有自我」。所謂的「自己」，其實就是獻祭者，也是祭品的象徵，並準此構成心理學「個體化」的實現歷程。在這禑儀式轉化的結構底下，此一文化模式，可以被視為《中庸》所言「參贊天地化育」的印證，儼然成為中國特色的「交感巫術」。
This paper attempts to discuss how “moral ontology with quiet sense” (誠體寂感) manifests the cultural patterns of Transcendentalism and sanctity through the combination of cultural anthropology and C. G. Jung's psychology. Through the horizons of Sage-Sorcerer Interaction, the universality and inevitability of “the heaven-humans unity” (天人合一) are discussed in terms of the cultural pattern of sage worship after the “isolation of Heaven and Earth”. In the Confucian doctrines of human nature, to which “pursuit of morals in the inner mind”, “Equilibrium” (致中和) as well as “being an inner sage so as to rule the outer world” (內聖外王) belong, the sympathetic magic is potentially dominant. Eventually, benevolence and moral ontology as well as the long-argued purport of “pursuit of morals in the inner mind” (格物致知) would be redefined through the cultural pattern of “moral ontology” and “quiet sense”. In this paper, the purport of “pursuit of morals in the inner mind” is presented with the following pattern: deities → pursuit of morals in the inner mind → Equilibrium. Through the notion of “abstinence and ceremonial dress” (齋明盛服) to define “moral ontology with quiet sense”, the mental status of moral ontology can be considered as spiritual abstinence, and exorcising rituals are the link between deities and humans. The relation between “moral ontology” and “Ren Studies” arises from the primitive worship of the corn deity or the seed faith. Confucian learners had been devoted to worship ceremonies in ancestral temples for a long time, and they had a deep sense about of the transition of the primitive sorcerer traditions and the renovation of the pattern in “interaction between heaven and humans”. Eventually, the form and sacredness of sacrifice-offering are transformed into an organic symbol through the selection of the corn god and humans’ internal principles. With the action of sacrifice-offering, humans, the deity, and the nature, represented by sacrificial items, become one. In one way, self-sacrifice becomes the evidence of self-owning. In another, the self, represented by the sacrifice contributor, is also the sacrifice itself. It is a process of individuation, and this pattern of regulation is the verification of partaking and achieving the work of nature in Zhong-yong and can be viewed as the Chinese way of sympathetic magic. |
