朱子的鬼神界說
Chu Tsu`s Discussion of Kuei-shen: Centered on His Interpretations on Chapter 16 in The Doctrine of The Mean
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This paper investigates Chu Tsu`s definitions of kuei-shen (Ghosts and Spirits), centering on his interpretations in chapter 16 in The Doctrine of The Mean. There are three different definitions of kuei-shen in Chu Tsu`s discourse: one as the movement of chi (material-force); one as yin (the passive or the female element) and yang (the active or the male element) or the spirit of yin and yang; and another as the jing(spirit) and chi. These definitions are used in different context, the one as movement refers to one chi, the one the spirit of yin and yang refers to double chi, and the one as jing and chi refers to the body. When Chu Tsu has a mind to distinguish them, the meaning and context of each usage is very clear for him. While in his everyday speech, he usually disregards the difference, which makes the later readers feel difficult to understand his real intention. What makes Chu Tsu go beyond the different meanings of kuei-shen to speak is that he divides yin, yang, life, death, kuei, shen, jing, chi, hun (soul), po (vigor), bent, stretch, all these relative conceptions into two categories. The things that belong to the same category could be analogized, while what belong to opposite category could be contrasted.
Abstract
This paper investigates Chu Tsu`s definitions of kuei-shen (Ghosts and Spirits), centering on his interpretations in chapter 16 in The Doctrine of The Mean. There are three different definitions of kuei-shen in Chu Tsu`s discourse: one as the movement of chi (material-force); one as yin (the passive or the female element) and yang (the active or the male element) or the spirit of yin and yang; and another as the jing(spirit) and chi. These definitions are used in different context, the one as movement refers to one chi, the one the spirit of yin and yang refers to double chi, and the one as jing and chi refers to the body. When Chu Tsu has a mind to distinguish them, the meaning and context of each usage is very clear for him. While in his everyday speech, he usually disregards the difference, which makes the later readers feel difficult to understand his real intention. What makes Chu Tsu go beyond the different meanings of kuei-shen to speak is that he divides yin, yang, life, death, kuei, shen, jing, chi, hun (soul), po (vigor), bent, stretch, all these relative conceptions into two categories. The things that belong to the same category could be analogized, while what belong to opposite category could be contrasted.