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題名:神聖的顯現:重構艾良德宗教學方法論
作者:王鏡玲 引用關係
作者(外文):Ching-Ling Wang
校院名稱:國立臺灣大學
系所名稱:哲學研究所
指導教授:關永中
陳文團
學位類別:博士
出版日期:2000
主題關鍵詞:神聖艾良德宗教學象徵系統他者「原型」與重複整體化the sacredMircea Eliadethe study of religionsymbolismthe otherthe archetype and its repetitiontotalization
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神聖的顯現:重構艾良德宗教學方法論
摘 要
這篇論文的目的在於從探討艾良德對宗教經驗的闡釋當中,指出其特色與限制,並嘗試提出突破其限制的可能性。艾良德從聖與俗的對立辯證性、顯聖類型與象徵系統,展開對於宗教經驗意義的揭示,將貫時性的、線性向前的時間意識影響下的宗教現象闡釋,轉換成共時性的類型學範疇,去挖掘在不同類型底下所隱藏的結構,統合不同宗教類型的表層與深層意義。他並藉由原型及其重複的結構,指出聖俗時間的二元對立結構,從原始民族的信仰與宇宙宗教的強調(例如天與天神、月的顯聖類型、中心的象徵系統及其重複),將宗教研究從具體的、編年史的人文科學個例,帶往可重返的時間意識、跳脫現實困境之外,回到樂園式的人與宇宙同一的想像與詩境內,藉此為現代人提供一條逃脫現實的虛無或混亂的便道。
在提出艾良德宗教學研究的特色後,筆者接著提出他的思想所遭致的批評,並提出新的闡釋宗教經驗的可能性。第一,對同質再現概念的重新思考。艾良德的反對者預設了人可以沒有偏見地、價值中立地再現任何宗教現象如同它自身,這種理解身份其實是站在一套把闡釋對象的經驗,當成是可重複的、機械式的、可控制的、同一再現的模式來發言。另一方面,筆者認為艾良德預設了研究者既可以參與在宗教人的經驗內,又可以跳脫其身份外,將個別宗教人的經驗還原到象徵系統的整體結構,研究者可以超越所有預設立場之上。
這兩種理解的身份都忽略了闡釋宗教經驗的非同質再現的特性,都沈浸在再現理論所建構出來的真實,或者再現被闡釋對象自身的體驗。對宗教經驗的闡釋其實包含一種意義邏輯再創造的過程,這再創造的過程並非複製或同質再現理論或被闡釋對象的經驗,理解宗教經驗就是闡釋者洞察到各種經驗之所以異質的區分自身,這種區分的動力,來自一種迫切感:對每個個別現象的闡釋就是對抗並超越生命的虛無與死亡。理解與闡釋的任務不對既有的意義效忠,而是搜尋宗教現象在不同意義層級間的張力。讓理解的位置從原先固定的、靜止的、重複的同一性模式中走出來,去發現個別現象的細節裡那些被藏匿的、被壓抑的關係。理解宗教經驗就是:揭示它是一個可以被「理論」佔領,又永遠逃逸的他者。
第二,回到「現象自身」是一種永遠在旅途中的思考。筆者認為闡釋宗教經驗的「放入括弧」的意含,並非去找到一種叫做普遍的「本質」,相反地,是去對那些被視為是「本質」或不容還原的內容進行再還原的過程,包括意識到無法被「放入括弧」的理解者的身份、所理解的對象,以及正在實踐的理論論述本身。就像發現艾良德徘徊在靜態的「原型」與重複的時間整體化模式時,我們提出走向整體化之外的異質性變動的必要:從「原型」到「岐路花園」的意象,從被固定的根源、中途或終點進入,讓未來、現在、過去與起初,不再只是直線先後的固定概念,而是成為闡釋宗教經驗時,思考所包含的介面。
第三,當我們從二元對立的區分結構逃逸,也逃出「我」與「他者」對立或同一的簡略區分。他者在「我」所擁有的價值之外,是「我」無法以對「我」的同一性去決定或控制的「另一個」。宗教經驗就是他者,就是在我們生命闡釋架構的整體化之外的另一個,是生命的核心與邊界,宗教經驗從艾良德以「我」所建構的「我們」的整體化,與生命再生的喜劇結構區分出去,但是也從這個起點,宗教經驗在闡釋者的論述劇場裡,經歷出死入生的最具體的獨特性。
The purpose of this dissertation is not only to show the character and limitations of Mircea Eliade''''s religious study, but also to propose the possibilities to go beyond the limitation of his academic works. By demonstrating the dialectic of the sacred and profane, the morphologies of the hierophanies and the religious symbolisms, Eliade uses the synchronic structure of time consciousness to analyze various religious traditions, especially the primitive religions (which he calls the archaic people). For him, the manifestation of the sacred should creatively repeat the structures of the sacred event which happen in illo tempore , in order to renew the power of the mythic origin. He believes that there are universal structures of the meanings hidden in various religious phenomena. Through the interpretation of religious symbolisms, western people will discover the spiritual mind of non-western Others which will help the western religious researcher to find a new path for the whole of humanity.
However, I shall argue that Eliade ignores the differentiations between this universal homo religiosus and the students of religious studies. Instead of Eliade''''s emphasis that the students of religious studies can totally explore the religious meanings of homo religiosus, I suggest that to understand the meaning of every religious phenomenon is not the way to find the one-by-one corespondent relationship between the object and theory. Rather the understanding process includes three moments: representation, criticism and recreation. To show the uniqueness of each religious experience is to replace Eliade''''s mechanism of repetition of the same to the repetition of the differences.
Moreover, I argue that the modernist "back to the phenomenon itself" is always in the incomplete process of our movement of thought. The epoche (suspension of judgment) of understanding of religious phenomena can''''t reduce to something called "essence". This is what Eliade uses as the universal mechanism of the sacred. Rather paradoxically, an epoche shows the irreducibleness of the interaction between the situations, moments and identities of researchers, the religious experiences and religious theories. The uniqueness of the religious experience is the other beyond our horizon of understanding. Religious experience always includes the coincidentia oppositorum: the "I" totalizes the other, and the unique infinity of the other always flees from the "I".
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黃應貴(主編)
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關永中
1997 《神話與時間》,台北:台灣書店。
 
 
 
 
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