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題名：建構儒釋道喪禮儀式的悲傷療癒歷程模式
書刊名：中華輔導與諮商學報
作者：鍾文佳／郭怡芬／夏允中 引用關係
作者(外文)：Chung, Wen-chia／Kuo, Yi-fen／Shiah, Yung-jung
出版日期：2019
卷期：54
頁次：頁59-89
主題關鍵詞：悲傷任務；悲傷療癒；喪禮儀式；儒家倫理療癒；儒釋道喪禮儀式；Confucian ethical healing；Funeral rituals；Grief healing；The funeral rituals of Confucianism, Taoism and Buddhism；The tasks of grieving
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喪禮儀式是許多人在面對親人死亡時，幫助其度過悲傷階段，具有減輕喪親之痛、達到療癒之效。目前悲傷療癒理論，多以西方學者提出為主，國內關於悲傷療癒理論的本土化研究，主要聚焦在悲傷影響因素、悲傷調適任務或哀悼經驗分析。但目前少有研究，是針對儒釋道喪禮儀式，如何幫助喪親者完成悲傷療癒。故本文最主要目的為提出「儒釋道喪禮儀式的悲傷療癒歷程模式」，此歷程提出倫理關係和諧下會產生的心理反應、喪禮儀式中的因應方式與達成的悲傷任務及悲傷療癒。其中倫理關係和諧就是要實踐儒釋道文化下的關係倫理，包括與往生者以及與天鬼神的倫理關係和諧。產生的心理反應是悲傷失落、不捨不忍、尊敬致誠、順應崇拜與敬畏害怕。在喪禮儀式中的因應方式則有招魂復禮、沫浴拜飯、哭踊設飾、啟殯下葬、卒哭祔祭、安神主牌與按時祭祀。達成的悲傷任務分別是：（1）接納失落事實（2）體驗悲傷之苦（3）適應往生者不存在的事實（4）在新生活中找到並持續與往生者有嶄新的連結。悲傷療癒的內容有盡孝盡仁、慎終追遠、轉化悲傷與持續連結。此歷程可說明在儒釋道文化下的喪禮儀式，因為達到儒家倫理療癒，進而對喪親者如何產生悲傷療癒。最後本文提出討論與建議及未來研究的方向。
＂Death＂ is an issue that people can't avoid discussing, and funeral rituals can help the bereaved overcome the sadness and lessen the suffering when facing the death of a loved one. Currently, most grief healing theories are proposed by Western scholars. In Taiwan, most domestic grief healing theories discuss the influential factors of grief, the task adjustments of grief, and the analysis of condolence experiences. However, little research focuses on how the bereaved go through funeral rituals to find peace. Therefore, the purpose of this article is to propose ＂The Grief Healing Model of the Funeral Rituals of Confucianism, Taoism, and Buddhism (GHMFRCTB)＂. In this model, the fundamental issue is to put Confucian ethical healing into practice in our daily life, which includes the harmonious ethic relationship with the deceased, the ghost, and God. The psychological reaction to grief in the culture of Confucianism, Taoism, and Buddhism would be sorrow, reluctance, respect, compliance, and awe. The coping skills of the funeral rituals would be spiritual return, bathing and providing meals, mourning, burial, Tsu-Ku-Fu-Chi, setting memorial tablets, and worshiping regularly. ＂Spiritual return＂ means to let the soul of the deceased return to their body and realize the truth that their relatives passed away. ＂Bathing and providing meals＂ means that the bereaved treat the deceased with respect and not to lose that because of death. ＂Mourning＂ means the bereaved should follow the tradition rules to express condolence. In this situation, people won’t hurt themselves because of too much sadness. ＂Burial＂ means the deceased are accompanied by the bereaved to the graveyard and are buried. It also means the bereaved and the deceased have been separated, not to interfere with each other anymore. ＂Tsu-Ku-Fu-Chi＂ means the worship after burying. It indicates that the deceased change from human to Gods and bless the descendants. ＂Setting memorial tablets＂ means welcoming the part of the soul of the deceased back home. It shows that life is endless and the bereaved can remember their ancestors through memorial tablets. ＂Worshiping regularly＂ means designing the different rituals according to the seasons in order to express their missing. The four tasks of grieving are to accept the reality of the loss, to work through the pain and grief, to adjust to a new environment, and to find an enduring connection with the deceased while moving forward with life. The sign of recovery from grief would be filial piety, ancestor-venerating, grief relief, and continuing bonds. ＂Filial piety＂ means to treat the parents and the deceased well during funeral rituals, which is according to the conventional rules to finish funerals completely. ＂Ancestor-venerating＂ means teaching people not to forget their ancestors and origins; then, family members can appreciate their ancestors' contributions naturally. ＂Grief relief＂ means using funeral rituals to let the bereaved realize and accept the truth that their relatives passed away and mitigate the sadness in their mind. ＂Continuing bonds＂ means offering many kinds of sacrifices to gods or ancestors to regularly maintain the relationship with ancestors. Furthermore, funeral rituals could create meaning-making and utilize the values of Confucian culture to release and modulate suffering, in order to maintain the ethical order of the family and keep their ethical relationship in harmony. In this way, the bereaved and the deceased can continue to maintain their relationship and show the ability to create harmonious ethical relationships meaningfully. In conclusion, the GHMFRCTB could offer explanations to the healing effects caused by funeral rituals of Confucianism, Taoism, and Buddhism. Finally, the possible clinical applications and directions for future research are suggested.
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24.Bowlby, J.(1980)。Attachment and loss. Loss: Sadness and Depression。New York, NY：Basic Books。  new window
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26.Neimeyer, R. A.(2012)。Techniques of grief therapy: Creative practices for counseling the bereaved。New York, NY：Routledge。  new window
27.Park, C. L.、Halifax, J.(2011)。Religion and spirituality in adjusting to bereavement: Grief as burden, grief as gift。Routledge。  new window
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31.Worden, J. W.(2009)。Grief counseling and grief therapy: A handbook for the mental health practitioner。Springer Publishing Company。  new window
32.鄭志明、陳怡魁(2005)。臺灣傳統信仰的鬼神崇拜。臺北：大元書局。  延伸查詢new window
33.黃光國(20090000)。儒家關係主義：哲學反思、理論建構與實徵研究。臺北：心理。new window  延伸查詢new window
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圖書論文
1.李亦園(1988)。從若干儀式行為看中國國民性的一面。中國人的性格。臺北：桂冠圖書股份有限公司。  延伸查詢new window
2.Neimeyer, R. A.、Anderson, A.(2002)。Meaning reconstruction theory。Loss and grief: A guide for human service practitioners。Palgrave。  new window
3.陳麗蓮(2010)。早期儒家喪禮思想研究。中國學術思想研究輯刊。新北市：花木蘭文化事業有限公司。  延伸查詢new window
4.萬金川(2000)。生命禮儀：以成年禮與婚禮為中心。生死學概論。臺北：五南圖書出版股份有限公司。  延伸查詢new window
5.Doka, K. J.(1993)。The spiritual crisis of bereavement。Death and spirituality。New York, NY：Baywood。  new window
6.Lewis, L.、Hoy, W. G.(2011)。Bereavement rituals and the creation of legacy。Grief and bereavement in contemporary society: Bridging research and practice。New York, NY：Routledge。  new window
7.何友暉、陳淑娟、趙志裕(19910000)。關係取向：為中國社會心理方法論求答案。中國人的心理與行為。臺北：桂冠。new window  延伸查詢new window
 
 
 
 
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