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495908047
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研
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生 鮑霖
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BATAIRWA K. Paulin
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稱 祖先宗教的詮釋問題：以中非與中國祭/敬祖為例
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稱 THE HERMENEUTICS OF ANCESTOR RELIGION: CENTRAL AFRICA AND CHINA AS CASES
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指
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指
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封面 摘要目次 第一章 第二章 第三章 第四章 第五章 第六章 第七章 參考資料 附件一 附件二
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字 祖先宗教 敬祖 祭祖 宗教詮釋 文化接觸詮釋
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字 ancestor religion ancestor veneration ancestor worship hermeneutics of religion intercultural hermeneutics in
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摘要 有些西方人接觸到非洲與華人敬祖禮節（慎終追遠的習俗），引發他們想去了解並加以解釋。他
含混不清。沒有單一、獨特與絕對的解釋，倒有來自不同動機的各種說詞。為此，筆者把那些禮節視
貢獻，他們覺察到西方解釋所造成的危險，藉由重新詮釋，想合理地恢復那些信仰儀節。這一趨勢已
(Nicholas Standaert)和傅柯(Michel Foucault)的洞見。前者，令本文試著將詮釋學應用到跨文化脈絡。
尋找當中，識別出藏在既有的解釋背後各種因素的影響。由此，我們注意到那些分析性和功能性的解
在意義的具體表現；祖先的參與、示意以及中介圓滿存在意義。這種觀點提供更寬廣的視野，揭露既
摘 ABSTRACT Some foreigners exposed to African and Chinese ancestor related praxes were triggered to unde
要 view those practices as constituting a hermeneutic problem, primarily felt and addressed by foreigners questi
( study is a tentative application of hermeneutics to a cross-cultural context. Its inquisitive method enables to i
英 practices are rooted in life and deal with the unfolding of existence, they should be viewed as concrete expre
) explanations, it also highlights how these can contribute to the hermeneutic symphony of ancestor related pra
TABLE OF CONTENTS CHAPTER 1 1 INTRODUCTION 1 1.1. THEPROBLEM 1 1.2. THESIS OF THE
2.2.1. Hermeneutics 16 2.2.1.1. Why hermeneutics? 17 2.2.1.2. “Ad hoc” or “Implicit” Hermeneutics 18 2.2.
2.2.3.3. Ancestor Worship – Ancestor Cult or Ancestor Veneration? 39 2.3.4. Traditional Religion? Why not
SALVATION 52 2.4.1. Interpretation of Ancestor rituals and Tradition 52 2.4.2. Interpretation and Power 54
STAGES OF ENCOUNTER BETWEEN CHIRSTIANITY AND CHINCESE CULTURE 66 3.2.1 Early Ch
Information related to ancestor rites 79 3.2.3.2. The methodological ground of Ricci’s appraisal of ancestor r
Ancestor Rites 100 3.2.5.1. An Interpretation in view of Mission 101 3.2.5.2 Ancestor Rites: An attraction fo
POWER STRINGS AND ANCESTOR RITES’ APPRAISAL 129 3.3.1. Political and Institutional Power St
interpretation 136 3. 4 CONCLUSION 140 CHAPTER FOUR 143 FOREIGN APPRAISALS OF THE AFR
in Congo 149 4.2.2 From Physical Encounter of African to the Stories about Africans 150 4.2.3. Duarte Lope
論 of the destruction of idols and demonic images 157 4.2.3.4. The religion of the Congolese acknowledged by
文 ANCESTOR RELIGION 173 4.3.1. Sources 174 4.3.2. Battling against Paganism: 17-19th Century Mission
目 “colonial agents?” 189 4.3.4.2. Missionary Reports and Archives on Ancestor Religion 191 4.3.4.3. Ethnogra
次 Philosophy and Religion 202 4.3.4.6.1. Placide Tempels and the Quest for an African Ontology 203 4.3.4.6.2
221 5.2. CHINESE RESPONSES– A SCHEMATIC VIEW 222 5.2.1. Church or Christian Related Native R
of the converts’ writings 227 5.2.3.祭天敬祖：A Chinese Catholic Response to a Crucial Point in the Rites c
The Three Steps Structure at Work 242 5.2.4.5. Concluding observations on the Protestant indigenous Respo
Responses 253 c. A Critical Enrichment of Foreign Interpretations 255 5.2.5.3. Conclusive Summary on Chi
Vitaand the Antonian Movement 262 5.3.2.2. Prophetic and Messianic Movements 263 5.3.2.3. Indigenous E
Eulogy of the Benefits of Incorporating Ancestor Religion 284 5.3.3. African Indigenous Responses in a Nut
INTRODUCTION 296 6.2. WHY AN EXISTIENTIAL/ PRACTICAL HERMENEUTICS (EPH)? 297 6.3.
Death: a Triggering Factor 310 6.4.4. Living and dead: two modalities of existence 315 6.5. INSIGHTS IN T
6.5.2.2. Heaven/earth 319 6.5.2.3. Religious Status of Ancestors 321 6.5.2.4. Plural Connotations of Power 3
330 6.6. CONCLUSION 332 CHAPTER SEVEN 339 GENERAL CONCLUSION 339 BIBLIOGRAPHY 3
參
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