摘要
根据“仙”的字形演变,其字义从描述特定形貌延伸出超凡脱俗之义,并兼容登、升义后形成较为原始通用的“神仙”义。在方仙道以邹衍五德始终之说论仙之后,“仙”第一次与长生产生关联并较为完整地具备了宗教义。汉晋时期,“仙”多与鬼神混用,泛指一类与人异质且具备特殊能力的群体,仙人概念发展呈多元化样态:观念上从具备纷繁不同能力的群体转向以长生为核心的修道者,方法上从信仰崇拜转向己身修行,关系上从独立个体转向严格的等级次第。在此背景下,葛洪提出与前人皆不相同的仙论。首先,仙不是异质于人的特殊群体,而是人道之仙;其次,人之为仙的核心关键是长生,唯长生可以称仙;再次,长生不是特定之质,而是学致的;最后,学才是人之本真,学的两个要素是明师和定志。
Inspected from the morphological changes,the meaning of“Xian”(immortals)extends from the description of a specific appearance to the meaning of transcendence.After combining the ascending meanings,a relatively primitive universal meaning of“spirit”was formed.“Xian”fully possesses religious significance until it has combined the meaning of longevity by Fangxian Dao.During the Han and Jin dynasties,“Xian”was often used interchangeably with spirits and gods,referring broadly to the group of immortals who possesses heterogeneous and special abilities.The notion of immortals has changed in three aspects:idea,methodology and relationship.Specifically,in terms of idea,the concept has evolved from a diverse group with various abilities to practitioners focused on achieving longevity.Methodologically,there has been a shift from reliance on belief to personal cultivation.In terms of relationship,the transition has occurred from independent individuals to a strict hierarchical order.On this premise,Ge Hong proposed a different theory of immortals from his predecessors.According to Ge Hong,first,immortals are human beings.Second,longevity is the most important thing for immortals.Third,longevity is achieved through learning.Fourth,learning is the true nature of human beings and the two elements of learning are teacher and aspiration.
作者
龙泽黯
LONG Ze’an(School of Humanities,Tongji University,Shanghai 200092,China)
出处
《同济大学学报（社会科学版）》
CSSCI
北大核心
2024年第1期109-119,共11页
Journal of Tongji University:Social Science Edition
基金
中国博士后科学基金第71批面上资助项目“中国传统科技思维的发展与形成——以魏晋道教生命思想为例”(2022M712429)。
关键词
两汉魏晋
仙
方仙道
道教
葛洪
Han and Wei-Jin dynasties
immortal
Fangxian Dao
Daoism
Ge Hong
作者简介
龙泽黯,同济大学人文学院博士后。
