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本研究擬從宗教現象學的角度探討先秦儒家的宗教性。本研究以維根斯坦的「家族相似性」作為描述「宗教」的理據，運用海德格的「形式指引」（“formal indication”）與呂格爾的「象徵主義」（symbolism）作為探討「宗教性」時的現象學方法，並以尼尼安‧斯馬特（Ninian Smart）的「宗教向度論」作為展開論證的參考架構。本研究透過討儒家之道、經典與傳統的內涵，而將《詩》、《書》、《易》、《論語》、《孟子》、《荀子》等典籍當作研究範圍與主要分析文本。 　　本研究指出：《詩》、《書》、《易》裡所反映的殷周初民思想為先秦儒家之宗教性的根源，於其中我們可窺見其宗教性的敘事與神話、經驗與情感向度、儀式與實踐以及社會與制度等向度。孔子則承繼了《詩》《書》《易》的宗教內涵，而予以哲理形塑與倫理轉化。孔子之後，作為代表著先秦儒家的內聖與外王之內部的分化發展的孟子與荀子，他們皆自詡為道統的接班人與宣揚者，並分別使得先秦儒家之宗教性的情感經驗向度得以深化、儀式制度向度得以開展。 / This study aims at investigating the religiosity of classical Confucianism from the perspective of phenomenology of religion. It takes Wittgenstein’s concept of “family resemblance” as the methodological guide for characterizing “religion” in general, and Martin Heidegger’s concept of “formal indication” as well as Paul Ricœur’s symbolism as the phenomenological tools in describing “religiosity” in particular. It also adopts Ninian Smart’s theory of dimensions of religion as the framework for unfolding its argument. Meanwhile, by way of discussing the Confucian ideas of “dao,” “classics” and “tradition,” this study delimits its intellectual journey and choses the Classic of Poetry, the Book of Documents, the Book of Changes, the Confucius’ Analects, the Mencius and the Xunzi as the main texts for its inquiry. This study indicates that the thoughts contained in the Classic of Poetry, the Book of Documents and the Book of Changes are the roots of the religiosity of classical Confucianism. They reflect the narrative and mythic, experiential and emotional, social and institutional dimensions of that religiosity. Then this study shows that it is later philosophically reshaped and ethically transformed by Confucius. Finally, this study argues that Mencius and Xunzi, who regard themselves as the apologists and propagandists of orthodox Confucianism, have explored the experiential and emotional dimension and developed the social and institutional dimension of classical Confucianism’s religiosity respectively.

我的論文題目是：「先秦儒家宗教性研究──以孔孟荀對『喪葬』、『祭祀』、『天』的觀點為討論中心」。主標題提供研究方向，副標題鎖定研究範圍，目的對「儒家宗教性」的持續思索。「宗教」與「宗教性」有同有異，需要進行概念區分；回顧學術動態，確定研究進路，成為第一章主要任務。一言以蔽之，「宗教性」是思想家對「喪葬」、「祭祀」、「天」的態度。第二章探討思想背景，「喪葬」與「祭祀」屬於「禮樂文化」的一環，與「宗教」思想密切相關；然而，孔孟荀有別之前「宗教」傳統，能夠賦予新義。本文研究他們的「宗教性」面向為何。「喪葬」與「祭祀」方面，從現代用語來說，上述兩項議題涉及「生死大事」與「鬼神世界」，以「宗教性」意涵理解是可以嘗試的研究進路，在此得到有力支持。除此之外，「天」涉及「超越層面」、「終極關懷」，必須與思想家認同的價值根源結合來看。可以明白「天」「人」並非毫無關聯，與「宗教性」內涵也息息相關。以上所說，分別在第三、四、五章進行分析論證；而在第六章進行整體研究，得到孔孟荀宗教性中「思想脈絡」演變所呈現的意義、與「出土文獻」對照所反映的面貌、和「西方文化」比較所凸顯的特色。第七章結論統整全文內容，展現先秦儒家孔孟荀宗教性，作為全文結束。 / This is a study of Confucius,Mencius and Xunzi religious articles.The first chapter of the task to make a distinction between religion and religiosity.The second chapter discusses the formation of religious background.About funderal and sacrifice,Confucius,Mencius and Xunzi different from the past,can give new meaning.Heaven involve transcendence,ultimate,which are associated with religiosity.These are the third,fourth and fifth chapters.Chapter VI of the overall study,highlights the characteristics.Chapter VII is the conclusion.