本文接續筆者過去數篇探討儒學宗教性文章的脈絡，反思《論語》中天概念的宗教性，特別是重新檢視孔子的天在人文化後已經消除了宗教性的說法。本文試圖考量《論語》的天從人格神義轉化為某種人文法則後，其中的天是否可能乃同時具有其人文與宗教兩種屬性。且此種宗教屬性或潛存的原初宗教情感，只是經孔子轉化後以不同於人格神義的天，將其宗教性融滲於其他《論語》中的重要概念。即本文的問題意識主要是反省《論語》中除了天之外，另外有那些重要概念（例如：道或仁），承繼了原初人性對宗教情感的需求；並透過這些概念分擔天概念人文化後人性對宗教的原封需求，提供人宗教性的指引與修養歷程，此即本文題旨《論語》中「天」概念的宗教性之轉換分析所欲探討的課題。

Carrying on the exploration of the religiousness of Confucianism in the writer's previous articles, here we reflect on the religiousness of the idea of ＂heaven＂ in Analects and re-examine particularly the view that such religiousness has been eliminated after Confucius's idea of ＂heaven＂ was humanized. This article is meant to consider whether ＂heaven＂ could preserve both its humanistic and religious attributes after the idea of heaven from Analects was transformed from a personal god to a principle of humanism. Such religiousness, or latent primeval religious feelings, is just infiltrated into other important concepts in Analects after being transformed by Confucius. Accordingly, the question consciousness of this article is primarily to review what are the other important concepts (such as tao or benevolence) from Analects that carry on the primeval humanity's need for religious feelings, while these concepts help fulfilling humanity's primeval need for religion after the idea of heaven was humanized and provide people with the religious guidance and cultivation procedure, which is what this article is intended to explore through analyzing the transformation of the religiousness of the idea of ＂heaven＂ in Analects.