论文部分内容阅读
中国在轴心时代以后也产生了具有超越性理想的高级宗教，就是儒教。它是对汉帝国祭祀体制进行儒化改革的结果。汉武帝尊儒以后，儒士集团力量逐渐壮大，至汉元帝时便开始在社会上层发起宗教改革运动。改革目标首先指向宗庙祭祀体制，至汉成帝时又进一步指向郊祀体制。其间几经反复，直到东汉光武帝时期，终于形成了一个完全符合儒学义理的宗教祭祀体系，这就是儒教形成的标志。儒教体现了儒学的人文精神，表现为一个复杂的社会文化综合体系，既没有一个从社会中分化出来的专门组织，也没有形成一个可与世俗生活清晰区分的神圣生活领域。古代世界其它一些宗教也在一定程度上具有类似的特性，因而以此作为否定儒教的宗教属性的理由，是不能成立的。
After the Axial Era, China also produced an advanced religion with transcendental ideals, namely, Confucianism. It is the result of Confucianism reform to the Han Empire Sacrificial System. Since Han Wudi rescued Confucianism, the power of Confucianist groups gradually grew stronger. When Han Yuan Emperor started to reign, the religious reform movement began in the upper class of society. The first goal of the reform is to point to the sacrificial ritual system of the ancestral temple, and then to the suburban sacrificial ritual system at the time of the Han Dynasty. In the meantime, after repeated, until the Eastern Han Dynasty Emperor Guangwu period, finally formed a religious ritual system in full accordance with Confucianism, which is the symbol of the formation of Confucianism. Confucianism embodies Confucianism’s humanistic spirit and manifests itself as a complex system of social and cultural integration. There is neither a specialized organization differentiated from society nor a sacred life field that can be clearly distinguished from the secular life. Other religions in the ancient world also have similar characteristics to some extent. Therefore, it can not be justified as a reason to deny the religious attributes of Confucianism.