【作者】 许宏；

【导师】 蔡德贵；

【作者基本信息】 山东大学 ， 外国哲学， 2009， 博士

【摘要】 巴布是十九世纪伊朗巴布运动的精神领袖,当代新兴宗教巴哈伊教的先驱和创始人。论文考察了巴布思想的宗教文化背景和理论来源,紧紧抓住“渐进性天启”论这一理解巴布思想的关键,从上帝观、宗教人生哲学、正义王国等方面系统论述了巴布的宗教思想。并分析和阐述巴布思想对人类文明发展的价值。本文是关于巴布宗教思想的研究专著,共有七个部分,包括前言、六章正文。前言部分简要介绍巴布的生平事迹、主要著作,阐述其研究现状、逻辑思路、创新与不足。巴布一生虽然短暂,但却充满了神奇和悲壮。“这位杰出的人物以巨大的力量从根本上震撼了波斯的宗教、道德、风尚、环境、风俗习惯及法律”(阿布杜巴哈语),并对人类文明史产生了深远的影响。以往对巴布的研究,有的是从历史的角度探讨巴布运动的状况,还有的是以传记的、文学的形式来描述巴布一生的神奇事迹等,但缺乏从学术层面对巴布思想进行系统的研究。本文的研究正是为了填补这一空白,并力图有所创新,以期望人们对巴布思想的关注,推动巴布思想研究在21世纪发挥应有的时代价值。第一章介绍了巴布思想的宗教文化背景和理论来源。巴布思想受到了来自东西方的各种宗教文化特别是伊斯兰教文化的影响。他从人类精神遗产中汲取了营养和鼓舞,吸收并融合各种思想来源,使其成为他自己宗教思想的有机组成部分,形成了一个独立的宗教思想体系。伊斯兰教对巴布的影响无疑是很大的。论文考察了伊斯兰教哲学思想如《古兰经》哲学、照明学派特别是伊本·安拉比的思想、谢赫派的思想等对巴布宗教思想产生的重要影响。探讨了巴比教(巴哈伊教的早期阶段)与伊斯兰教的渊源关系。同时也分析说明,巴布所创立的新宗教,与伊斯兰教是截然不同的,它是一个完全独立于伊斯兰教之外的新宗教。第二章考察了“渐进性天启”论,明确指出“渐进性天启”论是巴布宗教思想的理论基础。巴布在以往犹太教、基督教、伊斯兰教等宗教“天启”论的基础上,进一步阐述了他的天启宗教观,提出了他的“渐进性天启”理论。巴布认为在每一个时代上帝都派给人们一位新先知,通过先知上帝向人们传达自己的“启示”。这种“启示”是连续不断的,没有开始,也没有终结,是一个渐进的、动态的发展过程。巴布对宗教的理解与他的“渐进性天启”是紧密相关的。他认为,不仅犹太教、基督教和伊斯兰教信仰的是同一个上帝,而且以前的宗教如印度教,包括他自己创立的新宗教等,实际上信仰的也是同一个上帝。在他看来,人类的接受能力在不断进步,上帝会随着人类的进步,在不同的时代,派遣新的先知来教导人类,使人类文明得以不断进步发展。宗教的演进是动态的、不断自我完善的过程。任何一种宗教都是过去所有宗教的灵性的继承,“渐进性天启”是一个永恒发展的进程,只要有人类,上帝就将继续派他的使者来引导人们不断进步。“渐进性天启”论贯穿到巴布对上帝、对人生和对社会的思想理念之中,也是人们揭开巴布思想奥秘的一把“钥匙”。巴布在不同时期,曾先后发布了有关“门”、“伊玛目”、“先知”的不同声明,对人们进行启示。这也常常成为一些学者们疑惑不解的问题。有些人认为这是前后矛盾的说法。其实,巴布的这些声明应该根据“渐进性”的原则,根据不同背景来理解。如果巴布一开始就公开声称自己是先知的话,将会遭到强烈反对。而通过使用“巴布”这一称号,他可以暗示他的一个较小的声明,通过一段时间来渐渐得到更多人的理解。巴布本人也说他是渐渐把他的声明公布于众的,这样才不会导致社会太大的冲突或震荡。第三章论述了巴布的上帝观。有关上帝的阐述是任何宗教思想的核心问题。巴布对上帝概念的理解和界定独具特色,别具一格。他继承了伊斯兰教、基督教等传统宗教的一神论因素,又在一神论的基础上融合了各大宗教的思想,并赋予了新的涵义。巴布这里的上帝不仅是一个宗教化的上帝,在某种程度上也具有哲学化的成分。首先,巴布指出上帝是惟一的存在。他把整个宇宙分作“三个世界”,最高的是“上帝的世界”,其次是“显圣者的世界”,最后是“创造物的世界”。创造物的存在是依赖于显圣者的,显圣者的存在又要依赖于上帝,而上帝则是万物存在的本原。巴布正是从显圣者的理论开始,进而得出上帝是惟一的存在之论断。为了这一特殊目的,巴布使用了伊本·阿拉比及其教派的存在单一论及完人思想中所涉及的内容和表述方式,运用伊斯兰教神秘主义的哲学语言来表达他自己的宗教图景。巴布认为,真正的存在仅属于上帝,上帝作为惟一的实在,是一种最高的绝对存在。但是由于显圣者与上帝的特殊关系,他们在一定程度上是存在的。只有忠诚于上帝的显圣者即先知,普通人才获得存在。人和其他造物在多大程度上存在,是根据其认识上帝、认识显圣者的程度来定的。其次,巴布认为,上帝是造物之主、宇宙法则的制定者。世界上万物的产生都可以推及到终极原因和最初源头,而这个万物存在的本源就是上帝。因此,上帝是宇宙之父,世界的创造者。在整个宇宙中,包括所有居于天上、地上以及天地间存在着一个统一的秩序和法则,包括日月星辰在内的宇宙万物都服从和遵循着这一法则,失去了这一法则的支配,世界便不会存在。上帝正是宇宙法则的制定者和执行者。而事实上,上帝本身就是法则。支配和统治宇宙的这一法则就是上帝。上帝时时存在、处处存在,统治着万物,维护着世界的和谐与秩序。一切自然法则和精神法则只不过是上帝力量和意志的运行方式。再次,巴布眼里的上帝是至高至善的救世之主。上帝是全智、全能的最高主宰,是天上、地下及其间万物至高的主。上帝也象征着至善。我们周围的一切从生到死在不停地变化。但同时,在这一切变化的下面,有一个恒久不变的活生生的力量,将万物凝聚在一起,创造、消融、再创造。这个无形的力量或精神就是上帝。这个力量不是至恶,而是至善至慈,因为在死亡之中,生命在持续,在非真理之中,真理在持续,在黑暗之中,光明在持续。因此,上帝是至善的化身,是生命、真理、光明、仁慈。巴布认为,正因为上帝是至高、至善、全智、全能的,这一神秘精神能为人的本能所感知,但不能为人所完全理解。理智无法知晓这个最高至神,他在理智的触及和掌握之外。因而人类是无法直接认识上帝的,那么就需要一个中介。这个中介就是上帝派到世上的先知,即上帝的显圣者。人类只有通过认识先知才能认识上帝、皈依上帝。第四章阐述了巴布的宗教人生哲学思想。在人性论方面,巴布和孔孟儒家的观点有些相似,认为人的本性是善的。对于基督教有关“原罪”的理论,巴布是不能接受的,他也不认为人生来就是有罪的。巴布和巴哈伊思想家们都认为,既然人是由上帝所创造的,而上帝是至善完美的,当然不会把恶的本性赋予人类,所以,人的先天本性是善的。而所谓的“恶”只不过是缺少了善的美质。巴布进一步指出,理想人生境界的首要特征就是人对上帝的虔信和服从,人生的追求和目标在于认识上帝,接近上帝,即对至善的追求。在阐述人生的归宿问题时,巴布对一般宗教常常提到的灵魂、复活、死亡、末日审判、天堂、地狱等术语进行了全新的诠释和界定。他认为,复活指的是当上帝的一个新的显圣者出现时,那些沉睡在无知、放纵和贪欲的坟墓中的人,其灵性的觉醒。末日审判是指新显圣者出现时,通过接受或拒绝他的启示,绵羊从山羊中分开。因为绵羊听到了牧羊人的声音,并且跟随着他。天堂是一种认识上帝、爱上帝的快乐,是通过上帝的显示者的启示,一个人死后能得到进入上帝之天国并得到永生,从而获得最完美的境界。地狱则是由于没能认识上帝,因而不能达到神圣的完美境界,从而也失去了永恒的恩惠。他明确宣称上述术语如果离开了这些规定就没有真正的意义,现在所流行的关于身体的复活、物质的“天堂”和“地狱”以及与此相似的东西等仅仅是一种单凭想象的“虚构”。在巴布那里,“天堂”并非一种实体的存在,只是一个比喻和模拟。因为天堂并非是一个物质的地方,而是超越时空——一个灵性的世界。天堂可以看作是接近上帝的一种状态,地狱则是远离上帝的一种状态。为了达到人生的完美境界——天堂,巴布要求人们必须遵循一些普遍的道德与律法原则,如“一切为了上帝”、“不要引起他人悲伤”、不断提升与“完美”万物、培养纯洁与高尚的品行等,这是实现人生理想的具体途径。第五章论述了巴布有关“正义王国”的思想。巴布生活在19世纪社会大动荡与大变革的时代,面对伊朗的内忧外患,他想通过宗教改革的力量达到社会改革的目的。“正义王国”正是巴布在他的宗教视野下设计的一个社会改革蓝图。巴布首先提出了他的社会发展观——人类社会是递进式发展的。他认为,每一个时代都要超越前一个时代并与之不同,人类社会是一个动态的不断进步的过程,必须不断进行改革。巴布为人类描绘了一幅正义、平等、和谐的理想社会画卷。并指出,由于地球上所有的人类都是同一个上帝的子民,实现人类一家、天下大同是“正义王国”的最终目标。“正义王国”如何才能实现?巴布指出,为了实现这一理想社会的目标,必须坚持律法和伦理的结合。巴布认为,无论是一个人还是社会的“提升”,都要通过外在的宗教律法和内在的宗教伦理两种方式来实现。宗教律法是通过“他律”来规范人们的行为,达到社会改进的目的。但是,最终还是需要个人自觉、自愿去遵循。宗教道德具有超越的终极意义,只有通过宗教道德的内在“圣化”才能更好改进社会,最终达到理想的途径。巴布认为,实现理想社会的基础是“圣约”。巴布宣称,每一位显圣者降临人间,都带有一份契约,这份契约就是上帝的显圣者与其信徒之间订立的,即“圣约”。这位使者可以被认为是耶稣基督的复活,或是穆罕默德的再生,或是隐遁伊玛目的重现,其任务就是实现以前各先知的承诺,推动人类走向成熟,在地球上创建上帝的王国。这样,巴布的“正义王国”只有在神学的基础上才能实现,最终陷入了一种充满了神学与宗教色彩的乌托邦。第六章是对巴布宗教思想的总体评析,讨论其思想意义。论文回顾了巴布宗教思想在历史上所遭受的批评和指责,论述了巴哈欧拉如何在继承和发展巴布学说的基础上建立了自己的信仰理论。同时指出,在日益全球化的当今时代,面对着技术统治、价值失落、道德和信仰缺失、不同宗教文化间的冲突等问题,巴布一些思想越来越显示出重要的当代意义。在全球化的背景下,如何利用巴布思想中的有益资源,推动人类文明的发展,论文做了认真的思考,并提出了一些建设性的意见。提出要重新审视巴布思想中对“现代性”、对各种宗教文化之间关系的认识,正视信仰对人类的重要性,正确处理现代化、全球化进程中的一些问题,不断消除各种宗教、种族偏见,促进各种文明的协调发展,建立一个公平、正义、和谐的世界新秩序。更多还原

【Abstract】 The Bab is not only a spiritual leader of the Babi movement in Iran of the nineteenth century,but also a herald and founder of the contemporary new religion Baha’i Faith.The paper examines the cultural and religious background as well as the theoretical source of Bab’s thoughts,and systematically expounds it on his view of God, the Kingdom of Justice and the philosophy of religious life,based on his theory of Progressive Revelation.This is an academic work about the religious thoughts of the Bab.This paper is divided into seven parts in all,including the preface,and six chapters.The preface briefly introduces the Bab’s life and his main works,and elaborates on its situation of the current research,the logical views,the innovative ideas and the inadequacies.The Bab’s life though very brief,is filled with miracles and adversities. Just like Abdu’l-Baha said:"This illustrious Soul arose with such power that He shook the supports of the religion,of the morals,the conditions,the habits and the customs of Persia.He has a far-reaching influence on the history of human civilization." As to the previous findings,some studied the Babi movement from the historical angle;some described the miraculous happenings in the Bab’s life from biographical or literary angle.Few systematically studied the thoughts of the Bab from academic angle.It’s the author’s hope that this article will fill in a gap in this academic field and bring for new ideas in order to draw more attention to the Bab’s thoughts,and promote the research to realize its true significance in the 21^st century.Chapter one introduces the cultural and religious background and the theoretical source of the Bab’s thoughts.They are influenced by all kinds of religious culture of west and east,especially Islamic culture.He achieved the essence and encouragement from the spiritual heritage of mankind,absorbed and merged the source of all kinds of thoughts,made it into one organic part of his own religious thoughts,forming an independent system of religious thoughts.It is no doubt that Islam has great influence on the Bab.The paper examines the influence of Islamic philosophy such as Koran philosophy,al-Ishraqiyyah especially the thoughts of Ibn al-’Arab（?）,the thoughts of the Shaykhi School on the Bab,probes Babism which is the early stage of Baha’i Faith has it’s origin with Islam,illustrates this new religion that the Bab founded is absolutely independent and different from Islam.Chapter two examines the theory of Progressive Revelation,which is the theoretical foundation of the religious thoughts of the Bab.Based on the previous view of religious Dispensation,such as Judaism,Christianity and Islam,the Bab further expounds his religious view on Dispensation,and puts forward his theory of Progressive Revelation.The Bab thinks that God will send a new prophet in each age and convey His own revelation to people through these prophets.The revelation is an endless, progressive and dynamic process,which has no beginning,no ending.The Bab’s concept of religion has close relationship with his idea of Progressive Revelation.He considers not only Judaism,Christianity and Islam believe in the same one God,but also other previous religion such as Hinduism,and the new religion he founded also believe in the same one God.In his opinion,God will send new prophet to educate people in each age in accordance with the progress of the receptivity of human being.The evolvement of religion is a dynamic process of constant self-perpetuating progress.Each religion is the spiritual succession of other previous religions. Progressive Revelation is an ever-advancing process.As long as human being exists, God will continuously send his messengers to guide mankind’s continued progress.The theory of Progressive Revelation runs through the Bab’s thoughts and views on God,human life and society,which is a key to open the mystery of his thoughts.The Bab at different stages declared different titles,such as the Gate,Imam,and Prophet, which puzzled some scholars who though this is inconsistent.In fact,we should understand these different declarations in accordance to his Progressive principle and circumstances.If the Bab publicly declared he was prophet from beginning,he would be furiously opposed.By using the title of Bab he only made his minor claim from beginning.So it took some time to gradually win more people’s understanding.Just like the Bab said,he gradually made his claims public in order to avoid more serious social hostility or turmoil.Chapter three expounds the Bab’s view on God.God is the core issue mentioned in every religion.The Bab’s understanding and definition of the concept of God is very distinctive and unique.He inherits the element of monotheism of traditional religion such as Islam,Christianity and so on,and merges the thoughts of the world religions endowed with new meanings.In the Bab’s mind,the concept of God not only is filled with religious meaning,but also has the element of philosophy to some extent.Firstly, the Bab points out God’s sole existence.He divides the universe into three worlds——the world of God,the world of Manifestation of God,the world of creation from high to low.The existence of creation depends on the Manifestation of God;the Manifestation of God depends on God.God is the origin of the existence of all beings.So the Bab concludes that God is absolute existence from the theory of Manifestation of God.The Bab employs the language and concerns of Wahdat al-Wujud and the theory of the Perfect Man for his own particular purpose,and expresses his own religious outline in the philosophical language of Islamic mysticism.The Bab said that true existence only belongs to God along.God in reality is highest absolute being.But,by virtue of their special relationship to God,the Manifestation of God enjoys a degree of existence.It is only by faithfulness to the Manifestation of God namely the prophet,that the average human being acquires any existence whatsoever.So what degree do human beings and other creations exist depends on what degree they recognize God and the Manifestation of God.Secondly,the Bab believes that God is the creator of all things and Universal Lawgiver.It is God who is the ultimate cause and original source of all created things. So we can say God is Father of the universe and creator of the world.Everything including the hosts of heaven obeys and follows a universal rule and law existing in the whole universe,including the kingdoms of heaven and earth and whatever lies between them.Otherwise,the world will not exist without the domination of this law.God is the maker and operator of the universal law.In fact,God Himself is the Law and ruler of the universe.God dominates all things and maintains the world’s harmony and order. All the natural laws and the spiritual laws operate only through the power and will of God.Thirdly,God is the most Exalted,the Supreme good,the Savior in the Bab’s opinion.He is the supreme Master,the Almighty,and Lord in the heaven,on the earth and whatever lies between them.God is the symbol of the supreme good.Everything around us is always changing and in appearance consists in life and death under which there is a supernal power uniting all things in the state of composition and decomposition.This invisible power or spirit is God,which is supreme perfection without any evil.Under the domination of this power,to live when there is no life;to uphold the truth where there is no truth;to keep the light going in the darkness. Therefore,God is the life,the truth,the light,the mercy and the incarnation of the supreme perfection.The Bab believes the mysterious spirit of God,the exalted,the supreme perfection, the wisest,the almighty can be perceived by the human nature,but cannot be understood completely.Man’s intellect is unable to perceive the Supreme God who is beyond man’s comprehension.So it is necessary for human being to recognize God through one agent that God sends which is the prophet or Manifestation of God to the world.Only by recognizing the prophet can man recognize and worship God.Chapter four expounds the Bab’s philosophy of religious life.As to theory of human nature,the Bab shares similar views with Confucianism,and believes that the human nature is good.The theory of original sin of Christianity is not accepted by the Bab.He believes man is not born sinful.The Bab and Baha’i thinkers believe that since man is created by God,and God is the embodiment of perfection,therefore God certainly will not bestow evil on man.Hence,we can conclude that the nature of human being is good.What is deemed evil is but the absence of good.Furthermore,the Bab points out the ultimate attainment of the ideal life lies solely in the submission and obedience to God.The purpose of one’s life is to recognize God and to get close to Him, which means man should constantly pursue the supreme good.In addition,the Bab mentions the issue about ultimate goal,such as His explanation of terms Soul,Death, Resurrection,Day of Judgment,Paradise and Hell.By the Resurrection is meant,He said,the appearance of a new Manifestation of God.The raising of the dead means the spiritual awakening of those who are asleep in the graves of ignorance,heedlessness and lust.The Day of Judgment is the Day of the new Manifestation,by acceptance or rejection of Whose Revelation the sheep are separated from the goats,for the sheep know the voice of the Good Shepherd and follow Him.Paradise is the joy of knowing and loving God,as revealed through His Manifestation,thereby attaining to the utmost perfection of which one is capable,and,after death,obtaining entrance to the Kingdom of God and the life everlasting.Hell is simply deprivation of that knowledge of God with consequent failure to attain divine perfection,and loss of the Eternal Favor.He definitely declared that these terms have no real meaning apart from this;and that the prevalent ideas regarding the resurrection of the material body,a material heaven and hell,and the like,are mere figments of the imagination.According to the view of the Bab,Paradise is not a reality,but a metaphor or analogy because it is a spiritual world over the space and time not a material world.So we can say Paradise is a state of nearness unto God,Hell is a state far from God.In order to reach this perfect state,the Bab requires people to abide by some universal moral rules and laws,For the Sake of God,the Prohibition on Causing Grief,Perfection and Refinement,Cultivation of Pure and Noble Conduct,and so on,which are some definite ways to fulfill the ultimate purpose of life.Chapter five expounds the Kingdom of Justice of the Bab.The Bab lived in the time of social turmoil and revolutionary period of nineteenth century.He wants to fulfill the social reform by the power of religious reform.The Kingdom of Justice is a blueprint of social reform that he designed under the principle of his religion.Firstly,He puts forward his social development view,namely the progressive development of human society.Each epoch surpasses its previous epoch;the human society is a dynamic,advancing process,so continued reform is necessary.The Bab envisions an ideal society with justice,equality,and harmony.He further points out that the ultimate goal of the Kingdom of Justice is Oneness of Mankind and the Universal Peace because all the mankind is creation of one same God.How to carry out the Kingdom of Justice? The Bab points out that combination of the law and ethics is the means to fulfill the ideal society.The refinement of individual or society depends on outer religious law and inner religious ethics.The religious law is to regulate the people’s behaviors by other-discipline in order to improve the society. But the most important is that it is necessary for individual to consciously accept and follow any law or order by self-discipline.So the religious morality has supramundane ultimate significance.Only by transformation of the heart with religious moral will better improve the society and realize the ideal state.The Bab thinks the foundation of achieving of an ideal society is the Covenant.He proclaims with the appearance of a Manifestation of God on earth,He will bring about a covenant,which is an agreement he makes with his followers.This messenger of God may be considered resurrection of Jesus,or rebirth of Muhammad,or recurrence of Hidden Imam,whose mission is to fulfill the promise of the previous prophets,promote the maturity of mankind,and establish the Kingdom of God on earth.So we can conclude that the Kingdom of Justice of the Bab can only be fulfilled based on the theory of theology,which will end in Utopia.Chapter six summarily gives some commentaries for the thoughts of the Bab and discusses its significance.The paper reviews his religious thoughts have been criticized and denounced in history,then discourses how Baha’u’llah established his own religion based on heritage and unfolding of doctrines of the Bab.Facing the overshadow of technology,declining of values,degradation of morals and belief,the cultural and religious strife,and so on,some of the Bab’s thoughts will show greater significances. In the circumstances surrounding globalization,how to take advantage of the beneficial resources of the thoughts of the Bab in order to better promote the advancement of human civilization? The paper puts forward some constructive views through careful analysis.We should again scrutinize the Bab’s view on Modernity,the relationship among the religious cultures in his thoughts,pay more attention to the importance of religion for mankind,properly deal with some problems in the process of modernization and globalization,Continually eradicate some prejudices of religion and races,promote the harmonious development of all kinds of civilization,establish a new world order manifesting fairness,justice and harmony.更多还原