杨煦生 中国人民大学
Yang, Xusheng, Renmin University of China
原文Original
巫之阐释——关于中国宗教性根源和模态的思索
巫史之变是理解古代史和中国宗教性的特殊模态的一个关键。在20世纪，特别是巫的问题，一直是海外汉学界和本土学术界并重的一个重大学术课题和对话主题，一直是考古学、古代史、古文字学、思想史、宗教学、文化人类学的交叉关注重点。在这场深入古代精神世界的学术历险中，王国维、马伯乐（Henri Maspero）、申德勒（Bruno Schindler）、陈梦家、张光直、李泽厚、饶宗颐、梅维恒（Victor H. Mair）等一系列学者都留下了他们的思想足迹。但是，必须坦言的是，从思想史范式出发的研究显得依然还相对薄弱。
在21世纪跨文化语境中的中国宗教性研究中，这一问题的意义似乎还期待着进一步的阐发和深化。从精神史（Geistesgeschichte）范式出发的对话式研究，尤为必要。本文即为从精神史范式和古代语文学范式双重角度出发的一个初步探索。
本文的尝试性阐释主要于两个方向展开：
1、巫之正名：巫与萨满；巫与Magus / Magi / Magican。
为了跨文化理解的达成，汉学领域的研究者们常常从比较宗教学或者比较语言学的视角把巫类比于1，至今依然流行于中亚和北亚的广阔地域的游牧民族中的萨满教传统，或者2，以伊朗为核心的、广泛影响欧亚大陆的Magus/Magi /Magican传统。这两种理解范式，今天都需要重新加以考察。
2、古文字角度出发的三种阐释路向的建构。
深藏于中国古文字中的古代精神生活的奥秘，还远远有待于从文字学和精神史双重或者多重角度加以理解。本文从这一角度，尝试性地展开和重新建构1，巫–無–舞 2，巫–亚形符号–矩 以及3，巫–帝三种阐释路向，并从古典理性化进程的视角，为探索中国宗教性的根源和模态提供一孔之见。
译文Translation
The Interpretation of “Wu”(Magicians) : Some Thoughts about the Origins and Expressions of Chinese Religiosity
One of the essential points in the understanding of the expressions of the special religiosity of China is the interpretation of the historical development of Chinese sorcery. Both overseas sinologists and Chinese scholars have always paid special attention to the question of sorcery, which is an important focus in the meeting points of different disciplines, especially of archeology, the history of antiquity, classical philology, the history of thought, religious studies, and cultural anthropology. In the academic history of exploring the spiritual world of antiquity, Wang Guowei, Henri Maspero, Bruno Schindler, Chen Mengjia, Chang Kwangchi, Li Zehou, Rao Zongyi, Victor H. Mair, and many other scholars have left their traces. However, there are only few studies who are based on a study pattern concerned with the history of thought of China.
Within the area of sinological studies concerning religions in the cross-cultural context of the 21st century the significance of this question still awaits further explanation and deepening. It is especially important to start from a paradigm of the spiritual history (Geistesgeschichte) and carry on a dialogue-centered study. The present study is a preliminary research based on the two dimensions of the spiritual history and classical philology.
This paper tries to explain two things:
1. The terms concerning the “wu” : “wu” and shaman; “wu” and Magus/ Magi/ Magician.
In order to arrive at a cross-cultural understanding, scholars within sinological circles often start from the perspective of comparative religion or comparative linguistics and compare the “wu” (“sorcerers”) to 1) the shamanic tradition which is alive among the nomadic peoples of central and northern Asia even unto this day, or 2) to the Magus/Magi/ Magician tradition based in Iran, which generally influenced the continents of Europe and Asia. These two models of understanding need a revision today.
2. The construction of three ways of interpretation based on the writings of antiquity.
The mysteries of the spiritual life of antiquity are hidden within the Chinese characters, and it is much needed to try to understand these things from the two perspectives of classical linguistics and the spiritual history or from a multi-dimensional approach. This paper tries to make a new effort to construct 1) the relation between “sorcerer” (wu), “nothing” (wu) and “dancing” (wu), 2) the relationship between the signs of “sorcerer” (wu), “ya” and “ju”, and 3) the relationship between “sorcerer” (wu) and “ancestor” (di). I will also try to provide a glimpse into the origin and expression of Chinese religiosity by looking at it from the point of view of the process of the classical rationalization.