【作者】 李欣；

【导师】 桑靖宇；

【作者基本信息】 武汉大学 ， 宗教学， 2022， 博士

【摘要】 20世纪心理学家卡尔·古斯塔夫·荣格把心理学引入宗教研究领域,以分析心理学作为理论基础,对宗教进行了具有革命性意义的阐释。他坚持人格整合的宗旨,对传统基督教进行了深刻的批判,依据人类心理机制对基督教中的上帝意象做出了合乎时代的重构,被多位学者称为“基督教的疗愈师”。荣格宗教心理学从心理现象出发,探究人类历史文化中的宗教现象,挖掘宗教信仰发生的心理根源,用人类意识解释外在的宗教神祗,进而指明人类对上帝的追寻本质上是人类寻找自我、实现自性化的过程。在荣格看来,人类历史文化中出现的各种神祗形象不能被简单地归结为生理父亲的替代物或俄狄浦斯情结的反映,它是人类心理的自然表现。宗教信仰是人类心灵中一个活跃的维度:一方面,通过观察在个体成长历程或群体文化发展中出现的神祗形象,人们可以洞察个体或群体心理的发展状态;另一方面,这些宗教意象以象征的方式指引着人格的发展,能够“在意识中引起特殊的改变”。本论文内容分为三个部分。第一章为第一部分,荣格宗教思想概观。本章通过介绍荣格独特的宗教体验、其思想产生的时代背景,分析其宗教思想形成的个人背景和思想渊源;以荣格的著作和讲座为依据,介绍其宗教思想体系的构建过程;最后阐释荣格对于宗教的解读。第二部分是本论文的核心部分,包括第二至第五章的论述,具体研究荣格宗教心理学中的上帝观。第二章与第三章主要介绍荣格上帝观的本质性特征。第二章以荣格分析心理学的原型理论为理论基础,着重阐述人类宗教文化中上帝意象的内在性。第三章以阴影原型和人的整体性心理特质为理论支撑,阐释了荣格上帝观的另一个主要特征:整全的、对立统一的上帝观。在第二、三章论述上帝意象印现了人的心理结构和心理运行机制的基础上,第四章从个体意识和集体意识两个角度阐释了人类宗教文化中上帝意象与人类心理意识发展的平行演进关系。第五章主要以马丁·布伯和维克特·怀特与荣格的对话和争论为例,评述西方神学界对荣格上帝观的看法,借此进一步澄清荣格的上帝观。第三部分是本论文的第六章,将荣格的上帝观与中国佛教思想进行比较。荣格的上帝观颠覆了西方传统中的上帝意象,受到了来自西方神学界的批判,但在中国佛教思想中可以找到与其对上帝解读的汇通之处。本章主要论述中国佛教宗派禅宗、天台宗与荣格上帝观之间的亲缘性,试图搭建沟通中国佛教思想与荣格宗教心理学的桥梁,为佛教现代化提供新思路。更多还原

【Abstract】 Carl Gustav Jung was one of the most prestigious psychologists in the 20^thcentury.He brought psychology into the realm of religion,and his interpretation of religion based on the theory of analytical psychology was revolutionary.In particular,he was applauded as the“therapist of Christianity”for his profound critique of traditional Christianity and his suggestions for improving the God-image in Christianity with the aim of the wholeness of soul.Jungian psychology of religion approaches religious phenomena throughout human history from the perspective of psychological phenomenology.It delves into different religions and identifies the psychological roots of religious beliefs.In Jung’s view,the various images of deities that appears and dies in human culture cannot be simply attributed to the substitution of a physical father or viewed as symptom of Oedipus complex.It is a natural expression of human psyche,“a spontaneous manifestation of‘God within’”.Thus religious belief is an active dimension of the human psyche.This disclosure draws the external,transcendent deities back to the function of the psyche.It evokes human beings to clarify the relation between individual and all sorts of deities in different religions.The findings also indicate that the journey of human beings in search of God is actually the process of human beings’individuation,or the realization of the Self.In a word,God-image that manifested in the course of individual growth or collective development of human conscious provides insight into the process of the individual or collective advancement,and as a symbol manifested from the psyche it also serves to guide the development of personality,capable of“causing specific changes in consciousness”.This dissertation is composed of three parts.The first chapter constitutes The first part,an overview of Jung’s psychology of religion.This part takes Jung’s life and his unique religious experience as the contextual background of this study,and introduces the formation of Jung’s religious thought based on a literature study of Jung’s writings and lectures.On the basis of analyzing the background of the formation of Jung’s thoughts on religion,then it expounds Jung’s definition of religion and his exploration of the psychological roots of religious belief,disclosed the psychological root of religious belief with analytical psychology as his theoretical underlain.The second part is the core part of this paper,including the second to the fifth chapter of the dissertation,discussing Jung’s view on God from the perspective of his psychology of religion.Chapter Two and Chapter Three focus on the essential features of Jung’s view on god.Chapter Two chapter mainly illustrates the immanent nature of God-archetype.Jung advocates that the deities in human religions are manifestations of God-archetype which is immanent and inherited structure in human psyche with the theory of Archetype as the theoretical basement.Chapter Three introduces another key feature of Jung’s view of God:an opposite totality.Based on Jung’s theory of God image as a manifestation of the inner psychological structure of human being,Jung pointed out that only if God is an opposite unity then it is a rightful manifestation of human psyche,since the nature of human psyche is of wholeness and comprehension.Chapter Four illustrates the parallel evolutionary course of the development of God image and human consciousness from diachronical and synchronical perspectives.Jung points out that the development process of God image is identical to the individuation of God,which provides a paradigm for the individuation of man.Jung’s thought on religion has provoked spirited discussion among theologians.Chapter Five introduces the impact of Jung’s view on God on theology and some comments from theologians,among which the collaboration between Victor White and Jung,and the disputation between Martin Buber will be analyzed as examples,hoping to give a further clarification of Jung’s view on God.Chapter Six is the third part of this dissertation,discussing the affinities between two Chinese Buddhist schools,Chan and Tiantai,and Jung’s view on God.Jung’s view on God,which overturned traditional Western imagery of God,has been criticized from Western theological circles,but a convergence with his interpretation of God can be found in Chinese Buddhist thought.The affinity between Jung’s thoughts and Chinese Chan mainly lies in individuation and satori.As to the affinity between the Chinese Buddhist school Tiantai and Jung’s concept of God,both hold that evil is inherent in the nature of God/Buddha,and only a holistic God/Buddha with paradoxical,antinomial character could provide logical explanation of the paradox of the existence of evil and supreme being.Buddhist thought has provide rich resources in the formation of Jung’s thought on religion.In the modernization of Buddhism,Jung’s theory can be utilized to interpret Buddhist thought in a psychological context and dig up the psychological healing power in Buddhism.更多还原