黄宗羲的魂魄说及其与天主教思想之交涉——以《破邪论》与《天主实义》为中心

黄宗羲从其气一元的宇宙本体论和重视经世史学及社会教化的实学立场出发，在批判继承朱熹魂魄说的同时回归先秦儒学原典，批判了民间迷信及佛教、道教的魂魄说，指出人只有一魂一魄，主张人与物因气之差异而理亦相异，以人性与物性根本不同因而不能相互转化批判了轮回说，并对祭祀之感格及灵魂不朽给予了理性解释，维护了儒家传统信仰。利玛窦则基于天主赋魂说与天堂地狱赏罚论，批判了儒家的魂魄说、佛教的地狱轮回说，并给予儒家的祭祀以非宗教的解释。从黄宗羲信奉主宰世界的昊天上帝，认为圣贤灵魂不灭，以及承认儒家祭祀之非宗教世俗意义等方面来看，恰好可作为儒家主流学者对于利玛窦所倡导和推动的适应中国国情的传教策略的批判和反应。

Huang Zongxis Theory of Soul and Its Negotiation with Catholic Thought with Reference to Po Xie Lun and The True Meaning of the Lord of Heaven LIAN Fan

Huang Zongxi based on his ontology of Chi and practical learning of appreciating historical function and moral enlightenment,carried on Zhu Xi’s thought of souls and return to the Pre-Qin Confucianism,criticized superstitions and Taoism soul theoriesand traditional Chinese medicine theory of farfetched analogy between souls and the five elements metal,pointed out that one person has only one soul,human and substance’s are different on account of their difference of ethos,and criticizedsamsara by the difference between nature of human and matter,and give reasonable excuse to sacrifice and soul immortality,maintained Confucian tradition.Matteo Ricci based on the theory that God gives the soul and the theory of Heaven Hell,criticized Confucianism theory of souls and Buddhist thought of Hell reincarnation,and give non-religious explanation to Confucian sacrifice.From the aspects that Huang Zongxi believe in God who dominate world,and think that souls of sages and men of virtue are immortal,and admit the non-religioussecular meanings of Confucian sacrifice,can be regarded as responses of the mainstream confucianism scholars to the preaching strategies fitting in with the China’s actual conditions which proposed by Matteo Ricci