| 摘要: | 本文旨在檢視「聖人」崇拜的再現與盲點，透過「神話推原」的向度，闡釋儒道兩家「聖人」原型的貞定，實為一「崇聖」現象「符號表像」的體現。反映出大凡聰、明、智、聖者，皆與巫覡攸關；正在於他（她）們具足「通天地」的特質，在古史初民尚未進入「絕地天通」的時期，扮演天地人三者之間的重要媒介。本文將以意識型態與文化模式的探勘為縱深，疏導儒道思想上關於絕地天通、軸心突破、存有觀的連續與斷裂等論題，詮釋其中特殊性、神聖性與儀式的實質意涵，重新貞定儒道文化與思想的當代圖像。上述的認知，同時反映了「文化模式」對於「人性」的形塑，具有決定性的作用，文化因素與生理因素的交融歷程中，前者賦予後者更確定的形式，並促成前者的開展。代表了吾人的「文化心理結構」已然逐漸形成，作為此一聖人崇拜接受模式的分析依據。
The worship of sages can be discussed in terms of symbolic representation. Sages are related to sorcerers/sorceresses, who are capable of communicating between Heaven and Earth and are the media among Heaven, Earth and humans. A symbol itself is the representation of the society and the belief, and this makes the abstract become concrete, the spiritual become material, and the individual become communal. The spiritual and ethical essence of the community is further carried into the ideals or patterns of being humans, such as managing to be sages, being an inner sage so as to rule the outer world, pursuit of morals in the inner mind, the unity of Heaven and Humans. In myths and in reality, any binary opposition is a mere symbol. However, once being worshipped and mythologicalized, sages and canons turn sacred.With the notions of ideology and cultural modals, this paper discusses such issues as disconnection between Heaven and Earth, axial breakthrough, continuity/discontinuity of the notion of existence and also looks into the distinguishing, sacred and ritual aspects of these issues, with the purpose of redefining the modem Confucian-Taoist cultures and thoughts.The cultural models play important roles ion the molding of personality. In the cultural models, culture and mentality are key elements. Culture provides the form of mentality, and mentality facilitates the development of culture. Cultural mental structure is thus formed and becomes the basis of the analysis of sage-worship receptive modals. |
