杨宁 发表于 2020-6-20 11:15:51

李向平:中国信仰的现代性问题——以国家公祭圣祖-先贤为例

<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">【内容提要】晚近几年来,中国人关于国祭、公祭的争论,实际上是表现了改革开放三十年来中国人在意义建构与意义冲突层面上的重大问题。本文认为,对于传统圣祖实行公祭或国祭的关键,不在于祭典的操办及其国家形式,而是在于作为一个民族国家的共同信仰的现代性构成、以及信仰构成的神圣资源、实践模式如何建构的问题。它们构成了以中国信仰认同为中心的现代性政治-文化方案。所以,有关公祭、国祭的争论焦点,进一步涉及到的,就是中国信仰的公私之辩,中国信仰与中国人的集体认同、社会认同甚至是政治认同的边界,是否存在及如何建构等等重大问题。本文认为,国家公祭圣祖的现象,表达了中国当代信仰的差序格局、公私之辩及其社会化的必然要求。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" /><o:p></o:p></SPAN></P>
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<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">【关键词】</SPAN><SPAN style="FONT-SIZE: 12pt"> </SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">中国信仰</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-spacerun: yes">&nbsp; </SPAN></SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">国家仪式</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-spacerun: yes">&nbsp; </SPAN></SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">象征权力</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-spacerun: yes">&nbsp; </SPAN></SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">现代性</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></P>
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<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">当代中国三十年的改革开放,重新建构了中国人的意义结构,同时也引发了中国人在文化、信仰层面上的意义冲突。近年来关于公祭、国祭的无数争论,实际上就交织着当代中国人的意义建构与意义冲突。</SPAN></P>
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<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">传统中国的人文圣祖,如黄帝、炎帝、伏羲、夏禹……,先贤如孔子、孟子、、诸葛亮等等,在中国当代社会的变迁历程中,逐步展现了他们持久不衰的精神魅力,并且不约而同地、先后进入了当代中国的国家公祭领域。在急遽变迁的社会法制中,中国社会的公共领域尚未建构成功,无意间却依赖着公共权力,打造了一个国家公祭的社会行动模式。</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 新宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">一方面,“北祭黄帝陵,南祭大禹陵”,已经成为当代华夏后裔祭祀圣祖的公祭模式;另一方面,其以传统天-祖信仰的现代版本,呈现了一个中国信仰的现代性问题。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 新宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">本文拟就民族国家及其信仰的现代性问题讨论为中心,梳理近年来有关公祭、国祭的争论,进而讨论当代中国社会的政教关系、国家仪式及其象征权力的建构、中国信仰的差序格局及其公私之辩等重大问题。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></P>
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<P class=MsoNormal style="TEXT-INDENT: 24.1pt; mso-char-indent-count: 2.0"><B style="mso-bidi-font-weight: normal"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">一.民族国家及其信仰的现代性</SPAN></B><B style="mso-bidi-font-weight: normal"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></B></P>
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<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">现代性的政治、文化现象,大多出自于马克斯·韦伯的“伦理公设”及其解构过程:世界是由神意决定的,因而是一个有意义的和伦理取向的宇宙。为此,韦伯断言,现代性的阈限在于,只有当设定的宇宙合法性不再被视为理所当然、不再无可非议时,才会有现代性,才会有这样或那样的现代性。</SPAN><A title="" style="mso-footnote-id: ftn1" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn1" name=_ftnref1><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A></P>
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<P class=MsoNormal style="TEXT-INDENT: 21pt"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ansi-language: FR">虽然现代世界具有它自身的“合法性”,它不能被简化为传统宗教世界的一个新版本,现代性一语,常常被用于指认某种常常是不自觉的社会过程,它其结果所呈现的是宗教价值与宗教取向比其在过往的社会中的地位趋于弱化,更不是宗教与世俗之间二元对立的简单结果。<A title="" style="mso-footnote-id: ftn2" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn2" name=_ftnref2><SPAN class=MsoFootnoteReference><SPAN lang=FR><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=FR style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-ansi-language: FR; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=FR> </SPAN>但是,现代性表述的主要内容,无疑就是社会本身的一种演化进程。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 21pt"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ansi-language: FR"><SPAN lang=FR><o:p></o:p></SPAN></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">就此而言,中国政治、文化的现代性,正是一种出自于宇宙王权主义的“伦理公设”、重新定义社会、权力合法性的过程。特别是在</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt">1900</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年以来的中国变迁之中,革命理论取代了传统“迷信”对社会资源的动员方式,从而也结束了中国历史上农民革命的形式,进入新时代的民族民主革命时期。二十世纪初叶,中国的政治文化思潮中,曾有五大宗教替代思潮:伦理代宗教(梁漱溟)、美育代宗教(蔡元培)、科学代宗教(陈独秀)、哲学代宗教(冯友兰),最后皆归终于革命代宗教(政党政治),建构了一种以革命信仰主义为核心资源的民族国家的建设运动。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">这说明,现代中国民族国家的建设运动,同时也是一种道德、信仰的重建运动;革命的成功,同时也是一种新道德、新信仰的成功。革命代宗教的结果,不是宗教世俗化的结局,不是宗教的影响趋向于消失,而是宗教及其信仰转换了一种功能发挥的形式而已。对此,梁漱溟一语中的。</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: ˎ̥; mso-hansi-font-family: ˎ̥; mso-bidi-font-size: 14.0pt">他在《中国建国之路》中认为,中国共产党的救国建国运动之所以能有成效于世,主要是因为中共作了两桩大事。其一,好像一个伟大宗教那样子,填补了中国缺乏宗教的漏空;其二,引进了团体新生活,以代伦理旧组织。</SPAN><A title="" style="mso-footnote-id: ftn3" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn3" name=_ftnref3><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: ˎ̥; mso-bidi-font-size: 14.0pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: ˎ̥; mso-bidi-font-family: 'Times New Roman'; mso-bidi-font-size: 14.0pt; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: ˎ̥; mso-bidi-font-size: 14.0pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: ˎ̥; mso-hansi-font-family: ˎ̥; mso-bidi-font-size: 14.0pt">因此,现代中国政治、文化的现代性建构方案,既不是传统神权的世俗化翻版,亦非中国式宗教信仰功能的消失,而是你中有我、我中有你的中国信仰与国家权力之间的有机互动。然而,也就是这个现代性,带来了中国信仰与中国民族国家建设的特殊现代性,</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">带来了集体和集体认同边界建构的独特模式。而这一有关集体认同的基本成分,既有市民的、原初的和普遍主义的,亦有超越的或“神圣”的成分,于是,有关中国政治、文化现代性的新的定义产生了。</SPAN><A title="" style="mso-footnote-id: ftn4" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn4" name=_ftnref4><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">枪杆子里面打出来的革命政权及其与中国信仰普遍性的重叠与交叉,这就是二十世纪中国民族国家及其信仰的现代性问题。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">从宇宙王权主义衍生、革命出来的现代政治合法性,其中心问题是,政治秩序合法性的传统基础已被消解,从而使现代政治合法性的各种可能性被建构出来。它们构成了以中国信仰认同为中心的现代性政治-文化方案。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt">2008</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年来中国社会-文化-学术界关于公祭、国祭的争论焦点,涉及到的就是中国信仰与中国人的集体认同、社会认同甚至是政治认同的边界,是否存在及如何建构等等重大问题。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">本来,祭祀炎黄圣祖、孔孟先贤,是中国人信仰的主要构成。它们作为一种文化、信仰现象,作为一套符号象征体系,不是宗教,胜似宗教。它是二十世纪民族国家初建以来,国家政权合法性诉求的一种合法性工具仪式,并且在全球化背景之下日益人工化、政治化、技术化。为此,在时代允许的背景之下,民族国家会规定一系列的纪念仪式,利用国家力量通过祭祀仪式,使这些典礼的数字、序列和展示结构,努力获得了国家赋予的权威标准、价值规范;或是向一些传统的祭祀仪式投入新的政治象征资本。这样就使得国家祭祀圣祖先贤的祭仪逐渐意识形态化,成为政权合法性的工具仪式,而国家权力就能以信仰仪式与广大民众日常生活、精神关怀再度整合了。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">自古迄今,中国人的祭祖祭圣仪式,都承担了很丰富的政治功能、国家统治功能,并且能够伴随时代的需要不断地赋予祭祖祭圣仪式以新的象征资本的诉求,在权力认同和族群认同的基础上,建构血统及其信仰乃至利益的认同。正是这些具有民族传统信仰深厚底色的仪式,展示了国家权力的神圣性与合法性,从而给冷冰冰的国家机器抹上了一道被象征信仰的信仰彩色,拉近了个人与国家之间的精神距离,把松散的个人整合进国家权力的信仰架构。而通过这些国家政府主持的祭祖祭圣仪式,信仰之重新建构转而成为一项国家性的社会行动,成为中国政治、文化现代性建设方案中的重头大戏。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></P>
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<P class=MsoNormal style="MARGIN-LEFT: 17.95pt; TEXT-INDENT: 4.8pt; mso-char-indent-count: .4; mso-para-margin-left: 1.71gd"><B style="mso-bidi-font-weight: normal"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">二.国祭、公祭即国家公祭</SPAN></B><B style="mso-bidi-font-weight: normal"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></B></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p>&nbsp;</o:p></SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 18pt; mso-char-indent-count: 1.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">一个主要的争论,是这些祭祖祭圣的仪式,属于公祭还是国祭,政府是否应该组织这样的大型祭祀活动?</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 18pt; mso-char-indent-count: 1.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt"><SPAN lang=EN-US><o:p></o:p></SPAN></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 18pt; mso-char-indent-count: 1.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">一般而言,公祭是指超过某一个人、家族、团体范围的祭祀活动<SPAN lang=EN-US>,</SPAN>可由不同的个人、群体或社会组织联合举行。迄今为止<SPAN lang=EN-US>,</SPAN>中国还没有国祭。如要设立国祭<SPAN lang=EN-US>,</SPAN>或承认某项祭典为国祭<SPAN lang=EN-US>,</SPAN>就得经过国家最高权力机关全国人民代表大会通过<SPAN lang=EN-US>,</SPAN>由国家主席发布命令实施。所以,公祭与国祭不同,国家领导与公务员应以个人身份参加<SPAN lang=EN-US>,</SPAN>以免有违《宪法》<SPAN lang=EN-US>,</SPAN>或有悖于政府所代表的普遍性。<A title="" style="mso-footnote-id: ftn5" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn5" name=_ftnref5><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN></SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 18pt; mso-char-indent-count: 1.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt"><SPAN lang=EN-US></SPAN></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">当然,也有人主张,公祭祖先既然不是宗教活动,就可以提出一种“国祭”的设想。作为公共行为,公祭可分为民间公祭和官方公祭。官方公祭又可分为地方公祭和国家公祭。国家公祭在古代称“国祀”,今人则称“国祭”。“国祭”是一种国家大典,最主要的特征,是有国家领导人参与祭祀或派员代为祭祀。目前的公祭黄帝等,虽被有些人称为“国祭”,但实际上只是一种地方政府举办的官方公祭。</SPAN><A title="" style="mso-footnote-id: ftn6" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn6" name=_ftnref6><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">目前中国各地举行的公祭,大多属公祭。这些仪式,虽非国家领导人直接参加,但其活动无疑是获得了国家认可,或由中国人大、地方政府的主要领导人主持或主祭。它们虽非国家公祭,其实也具有国家公祭的象征意义。因此,</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">争论尽管存在,但中国已有祭黄、祭禹、祭孔等国家公认的三大祭典了。公祭已无可否认了。而在中国人的价值判断之中,一旦涉及“公共”二字,就非国家认可不行。于是,我觉得不在乎国祭与公祭之别,而在乎它们均属国家政府高度认可的公祭。为此,本文用一个“</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">国家公祭”的概念,以整合公祭或国祭的形式之争,特别挖掘其中的现代性问题及其宗教社会学意义。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt"><SPAN lang=EN-US><o:p></o:p></SPAN></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">在中国人看来,祭祀黄帝历来都是国之盛典、民之盛事。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt">2008</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年的祭黄陵仪式,就首次采用了国家祭祀规格,以青铜礼器为祭器,采用天子等级的仪仗和祭祀乐舞。该仪式取意轩辕黄帝“九五之尊”的尊号,祭祀典礼在上午</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt">9</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">时</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt">50</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">分开始。现场击鼓</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt">34</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">通,代表着中国</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt">34</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">个省、直辖市、自治区和特别行政区。主祭人大多是国家领导人或地方政府父母官人,决定了这种祭祀活动理所当然的就是公祭,具有国家权力代表的可能。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">这就等同于国家公祭或国家认可的公祭活动了。</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">实际上,这些祭祀所具有的国家公祭特征已是非常明显,并不一定要实行国祭才能具有国家认同的功能。因为国家公祭的仪式,反映的就是国家与社会的关系,调节的就是国家与社会的关系,说明了国家能够征用社会、征用社会一切资源。而国家要成其为国家,个人要成其为个人,社会要成其为社会,仿佛都是要通过国家公祭仪式来加以打造。为此,国家公祭中的</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">每一种仪式及其相关理念,同时也就是关于国民之神圣与信仰的观念。它们作为国家级的祭祀仪式,作为合法性习俗,迫使人们不得不服从它的那种权威性。</SPAN><A title="" style="mso-footnote-id: ftn7" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn7" name=_ftnref7><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Trebuchet MS'; mso-hansi-font-family: 'Trebuchet MS'">很明显,国家认可的公共祭祀,作为一个神圣化价值的建构体系,能够把它对于整个社会的神圣功能都调动、整合起来。通过国家公祭仪式,在国家与民族、个人与社会之间达成一种情感契约,巩固了信仰认同基础,形成并维持中国人的传统信仰,为整个国家提供一个最基本的信仰准则。它的基本目的,</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">就是建构一个——国家权力在仪式中,民族信仰在关系(神人关系与人际关系)中的——象征结构。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 30.1pt; mso-char-indent-count: 2.5"><B style="mso-bidi-font-weight: normal"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p>&nbsp;</o:p></SPAN></B></P>
<P class=MsoNormal style="TEXT-INDENT: 30.1pt; mso-char-indent-count: 2.5"><B style="mso-bidi-font-weight: normal"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">三.国家仪式与象征权力</SPAN></B><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p>&nbsp;</o:p></SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN lang=EN-US style="FONT-SIZE: 12pt">2008</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,可以说是中国国家公祭活动最为频繁的一年。对此,国内各大媒体如《人民日报》、《光明日报》、《文汇报》等,对此均有翔实的报道,认为由祭禹、祭黄、祭孔等国家级祭祀活动和非物质文化遗产代表,意味着中国在发掘传统优秀文化方面迈出了坚实的一步。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">因此,这些典礼意义,非一般祭祀仪式所能表达,亦非一般人能随意祭祀,自由主祭。它们的祭奠仪式和国家资本象征,已经沉淀了极其厚重的政治-伦理内涵,象征着一个时代所能赋予的最大价值。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">其中,谁是祭仪的主持者,谁就定义了这场祭祀的现代性意义。黄帝、炎帝、伏羲,乃至孔子、孟子……,在这种国家公祭的信仰行动中,他们的真实身份反而不重要了,他们只是一种象征。人们看到的是由权力政治、象征资本以及地方性文化资源的同构同谋、建构起来的一种信仰表达了。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">为此,国家公祭的宗教社会学意义,在于它的神圣性、公共性、权威性、义务性和亲和性。既然是圣祖祭拜,本应是族群关系的巨大整合;国家公祭形式,把国家对于族群的亲和功能凸现了出来。炎黄、孔子就再度成为中国人、全球华人的圣祖。圣祖公祭,就具有了整合道德信仰的时代意义,进而把世俗的社会,赋予了神而圣之的合法性。在急遽的社会变迁过程中,中国社会的公共领域,中国人的价值重建均未成功建构,却于有意无意地依赖着国家资本,着力打造了一种国家祭圣祖的信仰认同模式,并经由这一信仰认同模式,再度建构一个新型的政治认同模式。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">所以,谁主持和操办这一祭祀活动,谁就定义了这场祭祀的意义和内涵。正是特殊的主祭人,身跨在神圣与世俗的双重性之上,天然地、排他性地接近了圣祖本人,并通过神圣的典礼,把神圣的意义一錘定音。这位主祭者尽管凡俗,但神圣的祭奠,却会使他处于神圣的地位,走入神圣世界;即使是他临世而俗的时候,他依然能够象征神圣,甚至能高居于世俗世界之上,定义世俗世界的神圣标准,象征着民族国家的神圣性。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">一种祭品、某个主祭人,一旦进入祭祀仪式,他(它)就要被圣化。这个被圣化的主体,可以是个人、是集体,也可以是一个民族、一个社会、乃至一个国家。而被祭祀的对象,只要进入被祭祀的领域,他亦同时被圣化了。这是极其特别的中国人“双向圣化”的建构过程。家族祭祀有家长来主祭,民族、社会则有官员主祭,并因主祭者的身份不同,亦同时决定了双向圣化的程度和范围的不同,可大可小,可强可弱、可以依赖,亦可行强制。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">其中的神圣观念,并非一种简单的信仰认同,早就不是一种单纯的社会观念了,它早已被建构成为一种特别的国家认同方法。国家祭祀圣祖本身的行动逻辑,已经在定义,国家公祭仪式是能够建构神圣观念的,并且能够把那些在这些神圣观念之外的存在界定为非神非圣、世俗化的东西。在神圣之中发现国家,和在国家典礼之中发现神圣。惟有进入这个国家公祭的观念和仪式,人们方能挖掘出何谓神圣、何谓世俗的信仰特征和政治认同功能。这就是说,神圣的属性,被主祭人认定为世俗世界的属性;而世俗世界的意义,则惟有依赖这种神圣的属性。其他,则无法自我神圣,亦无法另寻神圣。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 21.75pt"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">这就是国家公祭仪式的基本意义。它同时也是一种具有信仰规范的社会行动,造就出公认必须接受与认可的一种神圣性。而“只有合乎逻辑地借用关于神圣性的观念,才能解释祭祀的机制。”</SPAN><A title="" style="mso-footnote-id: ftn8" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn8" name=_ftnref8><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">至于国家公祭仪式的权威性,却能作为一种国民认同的信誉,作为一种被建构的权力,得以造就一个新的信仰群体。</SPAN><A title="" style="mso-footnote-id: ftn9" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn9" name=_ftnref9><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A></P>
<P class=MsoNormal style="TEXT-INDENT: 21.75pt"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">从人类学的仪式理论来看,无论是什么祭祀仪式,祭主乃是仪式的出发点和归宿。国家公祭仪式烘托出来的,就是国家化与权威化的祭主或主祭人。因此,从国民信仰与国家权力的关系来看,整个祭祀仪式都指向了一个结局:圣祖先贤的神圣地位,是被已存在的权力关系精心建构出来的;国家公祭仪式,建构了国家的神圣性,同时也在认同、信仰层面再生产、进而展示着这种神圣性。国家与社会的划分界限开始模糊,国家信仰及其表达方式,在此已经渗入了普通民众的精神关怀之中,同时也成为国家权威的象征资本。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">所以,经由国家仪式建构出的现代意义上的国家权力,国家权力的表演于社会、个人生活的种种层面均有不同程度的存在。而且,神圣化的国家公祭仪式还会再生产出新一轮的权力关系。两者间循环往复的互置,暗示着国家公祭乃是权力运作机制中不可缺少的合法化技术手段。最后,它们就促成了通过国家公祭所把握的“象征资本向象征权力的转化”,并且依靠“这种权力,能把一种或旧或新的社会区隔和一个社会等级关系的整体结构图像强加于他人的意识中。”</SPAN><A title="" style="mso-footnote-id: ftn10" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn10" name=_ftnref10><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 18.05pt; mso-char-indent-count: 1.5"><B style="mso-bidi-font-weight: normal"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p>&nbsp;</o:p></SPAN></B></P>
<P class=MsoNormal style="TEXT-INDENT: 112.3pt; mso-char-indent-count: 9.32"><B style="mso-bidi-font-weight: normal"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">四.中国信仰的公私之辩</SPAN></B><B style="mso-bidi-font-weight: normal"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></B></P>
<P class=MsoNormal style="TEXT-INDENT: 174pt; mso-char-indent-count: 14.5"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p>&nbsp;</o:p></SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">这就说明中国人对于圣祖这样的国祭典礼,非公共权力作为祭祀组织者不可。国家公祭与家族和个人的私祭,不能混淆,亦无法混淆。这就建构了中国信仰的独特之处,以公祭、国祭的信仰表达模式,界定了信仰、精神领域的公-私界限。这同时也是中国信仰现代性所引出的集体、社会、政治认同之间的界限问题。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">古往今来,在中国人的信仰和信仰的表达形式之间,大都需要一个中间逻辑或代表体制。这个中间逻辑或代表体制,常常就是公共权力及其拥有者。惟有它们,才可能具备或衍生出这样一种象征资本。中国人一旦涉及伦理的、社会的、政治的公共信仰问题,就非经这个中间逻辑和代表机制不可。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 22.4pt; TEXT-ALIGN: left; mso-pagination: widow-orphan" align=left><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt">之所以中国信仰会具有这样的特征,乃是因为中国人对世界的根本态度,仅只是信仰一个超越的本原或神圣的关系,而不是简单地把这些信仰归属于一个宗教。中国人</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'; mso-font-kerning: 0pt">对宇宙、社会及人生命运,与其说有一种确认的信仰,勿宁说持一种未知或不可知的敬畏之心。所以其信仰的特点是,并不确信或深究神圣意志的结构,以制度的形式来表达人与神圣意志的交通,以此反复加强对神圣意志的确认和信仰;同时亦</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt">不以可确证神人交通的方式深究其信仰结构,而仅仅满足于敬拜、冥思、敬而远之或用之、思而修身。</SPAN><A title="" style="mso-footnote-id: ftn11" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn11" name=_ftnref11><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; mso-font-kerning: 0pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt"> </SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 22.4pt; TEXT-ALIGN: left; mso-pagination: widow-orphan" align=left><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 22.4pt; TEXT-ALIGN: left; mso-pagination: widow-orphan" align=left><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt">中国人如果要表现自己的信仰,可以依赖现实权力关系,也可以归属于一个宗教。中国人的信仰表达方法,不一定是要依赖于宗教。至于具有社会整合观念的信仰总集,基本上不依靠宗教组织来完成,而是依赖现实权力秩序,从而使中国社会中的信仰与宗教发生有一定的分离,信仰往往能够处于权力中心,而宗教则往往处于权力的边缘。如果我们对此现象不能予以真实的把握,那么,</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt">我们就会无法真实把握中国社会中国家与信仰的复杂关系。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 22.4pt; TEXT-ALIGN: left; mso-pagination: widow-orphan" align=left><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt"><SPAN lang=EN-US><o:p></o:p></SPAN></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 22.4pt; TEXT-ALIGN: left; mso-pagination: widow-orphan" align=left><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt">因此,中国人的信仰具有它对权力秩序的依赖惯习。它依赖的是什么,它就会随之表现为什么特征。如水本无具体形态,却被它流经的大地而随意赋形;大地是直线的,它就一直奔流;大地是曲折的,它就形成了港湾或水塘。中国人的信仰也是如此。依赖于公共权力,它就呈现为公共关系特征;依赖于私人关系,它就是私人信仰行为,由此构成了中国信仰的公私之别。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 22.4pt; TEXT-ALIGN: left; mso-pagination: widow-orphan" align=left><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 11.0pt; mso-font-kerning: 0pt"><SPAN lang=EN-US><o:p></o:p></SPAN></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">而主持国家公祭的“国家”这两个字,已不完全是政权的内涵,而被建构有文化、信仰之象征意义了。在一定程度之上,中国人对于炎黄、大禹、孔子等圣祖的信仰,必须通过公祭这种仪式才能够具有公共象征意义。公共权力的主持、代表,无疑就是圣祖公祭的主祭人,当然就象征着这类祭祀活动、信仰模式的公共意义。本来,公祭、国祭的意义,即在于它的神圣性、公共性、义务性和权威性。既然国家公祭形式,就会把国家对于族群的整合功能凸现了出来,同时亦谢绝了那些私人性、隐秘性的、民间的、家庭“迷信”般的祭奠形式。既然是国家公祭,那么,它们与民间对于祖宗的私祭,应该有一条截然分明的界限。这种界限,还同时会象征了中国社会里其他层面的公私界限。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">在这些界限里面,它们本不全是由制度来加以分隔的,而是象征的关系、交换的关系、互动的关系。我曾参加过湖北神龙架公祭神龙氏的一次大典,亲眼目睹了这种公私之际的象征结构。神农像前,官员、党魁、各地名流、哲学家……无不在地方官员的引导下,鞠躬、下跪、叩头、上香……。祭礼完毕,我无意在祭台之旁发现了一座观音庙。经过询问,此座观音庙,系专为个人祭祀神农之后,为个人利益拜祭观音菩萨而特意安置的。这些考虑,把对于神农的祭祀视为公事,而把对观音菩萨的祭拜视为个人的私事。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">山东曲阜的孔子后裔们,我曾远道去访问他们。他们对我说:曲阜那边祭祀孔子,是政府做的,与我们没有关系;他们做什么活动,我们也不知道。我们祭孔,但不去“三孔”(孔府、孔庙、孔陵),而是在家庙里祭拜就可以了。我们村里有我们自己的孔庙。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">于此,中国人就不难理解了,当祭禹典礼被提升为国祭之后,绍兴人就会感到,他们祭祀的大禹,已不是绍兴人的大禹,而是中国人、全球华人的大禹了。如果说,惟有国家公祭才能具有共同信仰之意义,那么,惟有国家公祭的仪式,才能够建构中国人的共同信仰象征。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">至于“庶人祭于寝”的私祭模式,就仅仅是私人的小事情了。因此,经由国家打造出来的信仰行动,暗示着中国当代信仰的某种再建形式,暗示着以公共权力为核心的公共象征,暗示着一条从圣祖祭奠联结到公共信仰模式的复兴之路。因此,圣祖祭祀仪式的重建和圣祖信仰认同模式的建构,有可能会在国家公祭仪式的影响之下,直接被建构为一种重建中国信仰的方法,民族主义的、公有主义和权威主义的路径。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">这就是中国信仰的特殊及其特殊的表达形式。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">公祭与私祭,在这里呈现了一条截然分明的界限。通过祭祀、通过与圣祖交往的国家仪式,信仰之公私差异就成了这样一种象征形式。在这里,象征就是一种交换行为和一种社会关系。它能够消解真实,弥合了超越与现实、真实与想象的对立,同时也强化了公共与私人之间的互动。私人的信仰,只有加入到这种公祭的象征模式之中,其信仰才有意义。因为国祭公祭的对象,就其信仰力量而言,它们都是公私皆被、恩泽普世的。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">实际上,传统中国人所认为的那种具有“天赋圣权”</SPAN><A title="" style="mso-footnote-id: ftn12" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn12" name=_ftnref12><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">的圣人,几乎就等同于国家公祭圣祖仪式中具有丰富象征资本的人。因其具有天赋圣权,所以在现实社会中,这个人就是特殊的“个人”,即是被国家公祭仪式建构为信仰之对象而成为了圣祖先贤,而非一般的私人。公私界限在这里是几乎等于零的。社会结构层面的</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">差序格局,不但造就了与此相应的差序人格<A title="" style="mso-footnote-id: ftn13" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn13" name=_ftnref13><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A>,它也构成了基于差序格局的差序信仰。不同的人,就有不同的信仰,不同的信仰行动方式。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">国家在场的圣祖祭礼,组织、建构了人们的信仰、信仰模式和信仰内涵。这就是国家信仰、公共信仰。所以,<?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" /><st1:PersonName ProductID="葛剑雄" w:st="on">葛剑雄</st1:PersonName>先生讲求的“</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-weight: bold; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">国祭守法、公祭循礼、私祭合情”,实际上唯有公、私之辩,而无法、礼之别,而私人信仰就只有私秘之情。这就难怪总是有人要强调,公民的个人信仰仅仅是公民的隐私云云。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 29.5pt; mso-char-indent-count: 2.45"><B style="mso-bidi-font-weight: normal"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p>&nbsp;</o:p></SPAN></B></P>
<P class=MsoNormal style="TEXT-INDENT: 29.5pt; mso-char-indent-count: 2.45"><B style="mso-bidi-font-weight: normal"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">五.政教关系、还是信仰权力关系?</SPAN></B><B style="mso-bidi-font-weight: normal"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></B></P>
<P class=MsoNormal style="TEXT-INDENT: 132.5pt; mso-char-indent-count: 11.0"><B style="mso-bidi-font-weight: normal"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p>&nbsp;</o:p></SPAN></B></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: ˎ̥; mso-hansi-font-family: ˎ̥">当然,最要紧的,关于公祭争论诸问题,还应当是围绕“国家级”祭祀黄帝于法无据、</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">“国家公祭违宪论”之类的问题,其焦点在于国家公祭,是否违背宪法“政教分离”的原则。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: ˎ̥; mso-hansi-font-family: ˎ̥">批评方面的观点,当以葛剑雄最为典型。葛认为,祭黄帝是祭人还是祭神?如果是祭神,并且是“国家级”祭神,那与宗教信仰有什么不同?如果将祭黄帝升格为“国家级”,就是由政府肯定这种信仰,实际上起到了强制公民信仰的作用,显然是违反《宪法》的。此例一开,炎帝、伏羲、女娲、尧、舜、禹等等,还有大批地方神、民族神、行业神,岂非都可以由各级政府来祭祀了吗?国家如何保证公民不信仰宗教、包括不信仰这些神的自由?</SPAN><A title="" style="mso-footnote-id: ftn14" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn14" name=_ftnref14><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: ˎ̥"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: ˎ̥; mso-bidi-font-family: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">赞成方面的观点,当以康晓光为代表。康曾明确表示,“我们”是在“用儒家的话语来建构我们的理想蓝图”。他把公祭孔子、公祭黄帝看成推行“政教合一”的“投石问路”。</SPAN><A title="" style="mso-footnote-id: ftn15" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn15" name=_ftnref15><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US style="FONT-SIZE: 12pt"> </SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">这些争论,使我想起了三百年前的利玛窦及其相关的礼仪之争。今日中国人再度祭祀圣人先祖,当然还会引发这是不是宗教的争论。倘有固执己见者,一定要把国家公祭圣祖定义为宗教,问题可就严重了。国家主张的政教分离,如何理解?!为此,三百年前的利玛窦可说是慧眼独具了,他认为这不是宗教,是文化、是传统、是习俗、是对先人的纪念。那么,当代中国人的这些争论,是否会构成了中国人新时代的礼仪之争?!</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">实际上,</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">理解中国政教关系的关键,并不在于中国社会缺乏了超越图景,而是中国政治领域的神圣化具有一种特殊的关系与意义。在中国,这种神圣化是按照超越的意义,而不是按照内在论的意义来发挥作用的。中国产生的社会政治秩序合法化的主要标准,既强调礼,又强调圣</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt">(sacredness)</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">,但纯粹的、神圣的和原初的标准居于次要的地位或付之阙如。合法化的不同标准之间往往相对较弱。礼趋向于用混合了传统和法的意义得到阐述,具有相对较弱的奇里斯玛成分。</SPAN><A title="" style="mso-footnote-id: ftn16" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn16" name=_ftnref16><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">艾森斯塔特在这里所说的“礼”,遗存在国家公祭仪式中的,就是那象征着“九五之尊”的各种祭礼,是对“圣”——中国人喜好的神圣性的强调。而且,这一神圣性,在古代是要通过朝廷主持的祭祀才能体现。在当下中国社会,它也只有通过国家公祭仪式才能体现。此类祭祀及其仪式,既非对神的崇拜,亦非宗教的讲求,而是基于神圣关系的信仰,基于祭祀仪式的崇拜。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">这个祭祀仪式相对于国家权力秩序而言,仅仅是一种礼仪,表达神圣的、权力神化的程序而已。它不同于宗教,更不同于宗教制度;祭祀的对象也是人文初祖、先贤哲人,而非一般的神祗。在信仰之表达与实践之间,亦非制度化的宗教,如同与国家二元对立的基督宗教那样。所以,国家公祭仪式与国家权力之关系,不是制度型的政教关系,而是非制度化的、非宗教意义的、信仰与权力的互动互补的关系,是差序格局之下信仰与权力的象征关系。它不是简单的政教关系,而是转换为仪式型的信仰与仪式型的权力神圣化过程。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">政教关系,是一制度问题;信仰与权力的关系,是一机制问题。其间既有联系,更有差异。甚至在信仰与权力能够彼此整合的时候,制度层面的政教关系还可能是相互对峙的方式。或者说,信仰与权力的关系,乃是政教关系的核心和基本。在中国政治、文化的现代性语境之中,政教关系本非重要,最要紧的却是信仰与权力的关系。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">国家公祭,乃是一种非严格宗教意义上的信仰与权力实践,但它们依然不是宗教行动,更不是出自于西方制度宗教意义上的政教关系。这种信仰与权力的互动关系,乃是在传统的天-祖信仰现代版本基础所努力的一种“象征增添”。</SPAN><A title="" style="mso-footnote-id: ftn17" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn17" name=_ftnref17><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">不论是国家还是国民在达成共识的基础上,这是对一种精神偶像或价值符号的沟通与接受,同时还赋予了该偶像或符号以新时代的神圣化要求。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 18pt; mso-char-indent-count: 1.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">这个神圣化要求,不但具有神化权力的功能,同时也具有国民信仰神圣化的作用。它“是一个社会的观念,也就是说,它是一种集体行为的产物;并且,对于特定产物的禁忌或者规定实际上是一种协约的结果。”或可以说,这是同构同谋的产物。因为,神圣观念作为一种社会现象,无非都是一种集体思维。在它所有的表现形式背后都发现了集体性观念,</SPAN><A title="" style="mso-footnote-id: ftn18" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn18" name=_ftnref18><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">甚至发现了国民的精神惯习。为此,我们才会理解,在关于公祭、国祭这些争论的背后,总是潜藏着无数国人的价值诉求和精神不满。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 18pt; mso-char-indent-count: 1.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 9pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">在神圣与世俗、信仰与权力两大惯习的门槛上,国家公祭可以把它们彼此联系在一起。所以,祭祀圣祖的目的,是为了定义一个神圣的、神明的对象、信仰的对象,进而对象圣化,通过圣化的对象把与祭祀对象有关的人群、信仰、权力诸关系整合起来,并且建立两者之间的沟通手段。这样的话,即便是这些祭祀仪式能够释放出相当强大的宗教能量,却也无法把它们等同于宗教,于法无据,遭致政教不分的违宪的批评。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">在处理信仰问题上,中国人不似西方人,一定要把信仰置于宗教的范畴,反而是把信仰作为生活之方法与智慧。这是因为,中国人对待文化、信仰,本不出自本体论的、神圣目的论的进路,而是一种方法论。</SPAN><A title="" style="mso-footnote-id: ftn19" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn19" name=_ftnref19><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt"><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US style="FONT-SIZE: 12pt"> </SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">无论信仰对象是人、或者是神,人们努力的往往是圣-凡或神-人关系的巧妙处理。如此看来,政教关系方面的争论,实质在于权力与信仰之机制。而民主化的权力,必然会构成社会化的、公共化、公民化的信仰模式,最后迎刃而解政教关系的相关问题。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">最后想指出的是,当代中国关于国家公祭圣祖先贤的争论,实是中国当代政治文化方案的现代性问题及其造成的紧张关系。其中涉及到不同的现代性表现方式。此乃国家权力合法化的“实际”方式,首先是依赖各种原初的、“神圣的”、宗教的或世俗-意识形态的成分。<A title="" style="mso-footnote-id: ftn20" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn20" name=_ftnref20><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN>乃是</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">单纯的国家认同及其整合机制,淡化了社会、群体的认同形式,以国家公祭的认同要求,取代了作为国家与个人中间环节的社会认同和集体认同。公祭也好,国祭也罢,只是一种定义模糊、组织松散、仪式单一而功能多元的信仰集合。仅仅是因其国家公祭,无法有其他民间社会组织参与,方才构成了它的正统性和公共性。在个人信仰与国家认同之间,社会认同、集体认同的重要性无疑是遭到了一定的遮掩。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">我也很同意学界的相关批评。</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">政府主持公祭,实际上就挤压了民间社会的空间;政府部门应退出公祭活动,应由民间社团或个人进行;各类祭祀活动应有立法依据;祭祀所需费用,应通过自愿捐款或募集,不得动用国库;政府官员只能以个人身份参加。<A title="" style="mso-footnote-id: ftn21" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftn21" name=_ftnref21><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN></SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">缺乏社会参与的信仰认同结构,一定会显得淡薄和虚弱,最后影响到认同的公共性、合法性和威权性。圣祖崇拜作为民族文化传统而大放光彩,国家观念因此而被人信仰。然而,它们理应是全社会、全民族的关怀。在国家与个人之间,应当还需要许多补充的社会环节。</SPAN></P>
<P class=MsoNormal style="TEXT-INDENT: 24pt; mso-char-indent-count: 2.0"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"></SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN>&nbsp;</P>
<P class=MsoNormal style="TEXT-INDENT: 30pt; mso-char-indent-count: 2.5"><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">国家公祭圣祖与先贤,并没有带来对儒教传统的回归,亦没有忽略制度层面上一贯强调的政教分离原则。</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">正因如此,我把这种国家公祭圣祖先贤的模式,视为使用国家权威整合传统信仰、征用社会认同、建构象征权力的一种方法,试图完成对中国信仰的反复重构。</SPAN><SPAN style="FONT-SIZE: 12pt; FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">至于在信仰与权力的机制层面,我想强调的是,如果能够把权力民主化与信仰社会化的问题,奠基与一个制度化的解决平台,这才有可能使我们走出当前所面临的意义冲突。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 12pt"><o:p></o:p></SPAN></P>
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<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn1" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref1" name=_ftn1><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> S.N.</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">艾森斯塔特《反思现代性》,北京:三联书店</SPAN><SPAN lang=EN-US>2006</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>39</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
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<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn2" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref2" name=_ftn2><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">杜瑞乐</SPAN><SPAN lang=EN-US>(<SPAN style="COLOR: #333333">Joel Thoraval)</SPAN><st1:chsdate w:st="on" IsROCDate="False" IsLunarDate="False" Day="10" Month="12" Year="2008">2008<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>年</SPAN></SPAN>12<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>月</SPAN></SPAN>10<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>日</SPAN></SPAN></st1:chsdate><SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">在华东师大的演讲《人类学视野中的宗教世俗化过程之比较》。</SPAN></SPAN></P></DIV>
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<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn3" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref3" name=_ftn3><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">梁漱溟《中国建国之路》,《梁漱溟全集》,第三卷,山东人民出版社</SPAN><SPAN lang=EN-US>2005</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>383</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">-</SPAN><SPAN lang=EN-US>384</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
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<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn4" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref4" name=_ftn4><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">此处相关议论,参</SPAN><SPAN lang=EN-US>S.N.</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">艾森斯塔特《反思现代性》,北京:三联书店</SPAN><SPAN lang=EN-US>2006</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>43</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
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<P class=MsoNormal style="LAYOUT-GRID-MODE: char"><A title="" style="mso-footnote-id: ftn5" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref5" name=_ftn5><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 10.5pt; FONT-FAMILY: 'Times New Roman'; mso-bidi-font-size: 12.0pt; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">葛剑雄</SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-bidi-font-weight: bold; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">《国祭守法<SPAN lang=EN-US>,</SPAN>公祭循礼<SPAN lang=EN-US>,</SPAN>私祭合情》,《<SPAN style="COLOR: black">南方都市报》<st1:chsdate w:st="on" IsROCDate="False" IsLunarDate="False" Day="05" Month="04" Year="2008"><SPAN lang=EN-US>2008</SPAN>年<SPAN lang=EN-US>04</SPAN>月<SPAN lang=EN-US>05</SPAN>日</st1:chsdate>。</SPAN></SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">不过,也有倡议设天地自然祭、炎黄祭、孔子祭、历代先贤祭、国难遇难同胞及国家英烈祭等五项国家级公祭。《精简公祭,创立国祭—华夏祭礼复兴之“公祭”方案》,</SPAN><SPAN lang=EN-US style="FONT-SIZE: 9pt"><A href="http://post.baidu.com/f?kz=118580812"><FONT color=#0000ff>http://post.baidu.com/f?kz=118580812</FONT></A></SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">。</SPAN><SPAN lang=EN-US style="FONT-SIZE: 9pt"><o:p></o:p></SPAN></P></DIV>
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<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn6" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref6" name=_ftn6><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><EM><SPAN style="FONT-STYLE: normal; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'; mso-bidi-font-style: italic">王达三</SPAN></EM><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">《顺乎潮流:请给公祭祖先一点宽容》,</SPAN> <SPAN lang=EN-US><A href="http://www.people.com.cn/"><FONT color=#0000ff>www.people.com.cn</FONT></A> <st1:chsdate w:st="on" IsROCDate="False" IsLunarDate="False" Day="25" Month="06" Year="2007">2007<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>年</SPAN></SPAN>06<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>月</SPAN></SPAN>25<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>日</SPAN></SPAN></st1:chsdate>08:47.</SPAN></P></DIV>
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<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn7" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref7" name=_ftn7><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">马塞尔·莫斯《巫术的一般理论》,广西师范大学出版社</SPAN><SPAN lang=EN-US>2007</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>14</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
<DIV id=ftn8 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn8" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref8" name=_ftn8><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">马塞尔·莫斯《巫术的一般理论》,广西师范大学出版社</SPAN><SPAN lang=EN-US>2007</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>14</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
<DIV id=ftn9 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn9" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref9" name=_ftn9><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">布尔迪尔:“象征资本本是一种信誉;它授权予那些被公认为可以影响公共舆论的人。就此而言,象征资本本是一种建构的权力,一种通过社会动员造成新群体的力量,换言之,象征资本是社会群体权威代言人的权力,它只能作为一种长期性的、制度化的最终结果而获得,即从该群体获得造就群体的力量。”</SPAN><SPAN lang=EN-US>Bourdieu, Social Space and Symbolic Power, in Sociological Theory , 1989, vol.7, No.1.pp.23</SPAN></P></DIV>
<DIV id=ftn10 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn10" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref10" name=_ftn10><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> Bourdieu, Social Space and Symbolic Power, in Sociological Theory , 1989, vol.7, No.1.pp.23 </SPAN></P></DIV>
<DIV id=ftn11 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn11" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref11" name=_ftn11><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt"> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">参唐逸《</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-bidi-font-size: 16.0pt; mso-font-kerning: 0pt">基督信仰中国本土化的症结》,北京:</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">《战略与管理》,<SPAN lang=EN-US>1998</SPAN>年第<SPAN lang=EN-US>1</SPAN>期。</SPAN></P></DIV>
<DIV id=ftn12 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn12" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref12" name=_ftn12><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt"> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-bidi-font-family: 宋体; mso-font-kerning: 0pt">蒋庆《超越现代性与自由主义<SPAN lang=EN-US>:</SPAN>蒋庆先生与史罗一先生对话录》,参<SPAN lang=EN-US>“</SPAN>孔子<SPAN lang=EN-US>2000 </SPAN>网站<SPAN lang=EN-US>”</SPAN>。</SPAN></P></DIV>
<DIV id=ftn13 style="mso-element: footnote">
<P class=MsoNormal style="LAYOUT-GRID-MODE: char; TEXT-ALIGN: left; mso-pagination: widow-orphan" align=left><A title="" style="mso-footnote-id: ftn13" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref13" name=_ftn13><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 10.5pt; FONT-FAMILY: 'Times New Roman'; mso-bidi-font-size: 12.0pt; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">阎云翔《差序格局与中国文化的等级观》</SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'; mso-font-kerning: 0pt">《社会学研究》</SPAN><SPAN lang=EN-US style="FONT-SIZE: 9pt; mso-font-kerning: 0pt">2006</SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'; mso-font-kerning: 0pt">年第</SPAN><SPAN lang=EN-US style="FONT-SIZE: 9pt; mso-font-kerning: 0pt">4</SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'; mso-font-kerning: 0pt">期。</SPAN></P></DIV>
<DIV id=ftn14 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn14" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref14" name=_ftn14><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">葛剑雄相关批评,见《人民网》</SPAN> <SPAN lang=EN-US><A href="http://www.people.com.cn/"><FONT color=#0000ff>www.people.com.cn</FONT></A> <st1:chsdate w:st="on" IsROCDate="False" IsLunarDate="False" Day="13" Month="4" Year="2004">2004<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>年</SPAN></SPAN>4<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>月</SPAN></SPAN>13<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>日</SPAN></SPAN></st1:chsdate>00:40.</SPAN></P></DIV>
<DIV id=ftn15 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn15" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref15" name=_ftn15><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">见《南方都市报》</SPAN><st1:chsdate w:st="on" IsROCDate="False" IsLunarDate="False" Day="27" Month="9" Year="2007"><SPAN lang=EN-US>2007</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年</SPAN><SPAN lang=EN-US>9</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">月</SPAN><SPAN lang=EN-US>27</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">日</SPAN></st1:chsdate><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">。</SPAN></P></DIV>
<DIV id=ftn16 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn16" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref16" name=_ftn16><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> S.N.</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">艾森斯塔特《反思现代性》,北京:三联书店</SPAN><SPAN lang=EN-US>2006</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>279</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
<DIV id=ftn17 style="mso-element: footnote">
<P class=MsoNormal style="LAYOUT-GRID-MODE: char"><A title="" style="mso-footnote-id: ftn17" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref17" name=_ftn17><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 10.5pt; FONT-FAMILY: 'Times New Roman'; mso-bidi-font-size: 12.0pt; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">杜赞奇《文化、权力与国家》,“中文版序言”,江苏人民出版社</SPAN><SPAN lang=EN-US style="FONT-SIZE: 9pt">2003</SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US style="FONT-SIZE: 9pt">2</SPAN><SPAN style="FONT-SIZE: 9pt; FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
<DIV id=ftn18 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn18" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref18" name=_ftn18><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">马塞尔·莫斯《巫术的一般理论》,桂林:广西师范大学出版社</SPAN><SPAN lang=EN-US>2007</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>15</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">、</SPAN><SPAN lang=EN-US>141</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">、</SPAN><SPAN lang=EN-US>144</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
<DIV id=ftn19 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn19" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref19" name=_ftn19><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">唐逸《理性与信仰》,广西师范大学出版社</SPAN><SPAN lang=EN-US>2005</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>406</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">-</SPAN><SPAN lang=EN-US>407</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
<DIV id=ftn20 style="mso-element: footnote">
<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn20" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref20" name=_ftn20><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> S.N.</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">艾森斯塔特《反思现代性》,北京:三联书店</SPAN><SPAN lang=EN-US>2006</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">年,第</SPAN><SPAN lang=EN-US>46</SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">页。</SPAN></P></DIV>
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<P class=MsoFootnoteText><A title="" style="mso-footnote-id: ftn21" href="http://post.blog.hexun.com/lxp0711/postarticle.aspx#_ftnref21" name=_ftn21><SPAN class=MsoFootnoteReference><SPAN lang=EN-US><SPAN style="mso-special-character: footnote"><SPAN class=MsoFootnoteReference><SPAN lang=EN-US style="FONT-SIZE: 9pt; FONT-FAMILY: 'Times New Roman'; mso-font-kerning: 1.0pt; mso-fareast-font-family: 宋体; mso-ansi-language: EN-US; mso-fareast-language: ZH-CN; mso-bidi-language: AR-SA"><FONT color=#0000ff></FONT></SPAN></SPAN></SPAN></SPAN></SPAN></A><SPAN lang=EN-US> </SPAN><SPAN style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'">葛剑雄、景凯旋和赵园等学者的相关议论,参《“比面子”、“赛政绩”,公祭之风越刮越热》,</SPAN><SPAN lang=EN-US><A href="http://www.people.com.cn/"><FONT color=#0000ff><A href="http://www.people.com.cn2008">www.people.com.cn</FONT></A><st1:chsdate w:st="on" IsROCDate="False" IsLunarDate="False" Day="01" Month="04" Year="2008">2008</A><SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>年</SPAN></SPAN>04<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>月</SPAN></SPAN>01<SPAN lang=EN-US style="FONT-FAMILY: 宋体; mso-ascii-font-family: 'Times New Roman'; mso-hansi-font-family: 'Times New Roman'"><SPAN lang=EN-US>日</SPAN></SPAN></st1:chsdate>01:04.</SPAN></P>
<P class=MsoFootnoteText><SPAN lang=EN-US></SPAN>&nbsp;</P>
<P class=MsoFootnoteText><SPAN lang=EN-US>转自作者博客:<A href="http://lxp0711.blog.hexun.com/28915597_d.html">http://lxp0711.blog.hexun.com/28915597_d.html</A></SPAN></P></DIV></DIV>

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