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| 流動的宇宙軸心 — 以亞伯拉罕宗教傳統為例=Dynamic Axis Mundi: The Case Study of Abrahamic Tradition | ||
| 作者 | 吳沛媛 (著)=Wu, Pei-yuan (au.) |
|---|---|
| 出處題名 | 新世紀宗教研究=New Century Religious Studies |
| 卷期 | v.3 n.3 |
| 出版日期 | 2005.03 |
| 頁次 | 68 - 109 |
| 出版者 | 世界宗教博物館發展基金會附設出版社 |
| 出版者網址 | https://www.mwr.org.tw/ |
| 出版地 | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 附註項 | 作者為慈濟大學宗教與文化研究所碩士 |
| 關鍵詞 | 流動的宇宙軸心=Dynamic axis mundi; 耶路撒冷=Jerusalerm; 亞伯拉罕傳統=Abraham's tradition; 再現=Representations |
| 摘要 | 埃里亞德（Mircea Eliade, 1907-1986）在宗教現象學（Phenomenology of Religion）中對宇宙軸心（axis mundi）的研究讓我們理解到各個宗教都有連結天堂與地獄的神聖空間（sacred space），本文從宇宙軸心的研究來看亞伯拉罕宗教傳統（Abraham’s tradition），發現此一傳統的宇宙軸心具有流動的性格，從歷史發展來看宇宙軸心由伊甸園（Garden of Eden）開始到西乃山（Mount of Sinai）、耶路撒冷（Jerusalem）、基利心山（Mount of Garizim）、麥加（Mecca）、羅馬（Rome）、君士坦丁堡（Constantinople）、新教時期（Protestantism）回歸精神層次，捨棄外在形式的聖地、以及高雄新約教會的錫安山等，是一連串宇宙軸心流動的過程，這流動過程建構新聖地的方法正好可以和再現理論（representations of theory）作對話。我們可以看到每一次宇宙軸心的流動都可以歸為以下五個步驟：一、先將原有宇宙軸心視為符號；二、讓符號內的意義脫離；三、賦予自身和他者新意義；四、透過訴說、書寫奠定下基礎；五、最後將前者宇宙軸心的神聖性佔為己有。而在流動的同時，新的聖地再現耶路撒冷也獲得了自我宗教文化的認同以區別猶太教的宇宙軸心，而地理上位於中東的耶路撒冷逐漸和伊甸園一樣成為亞伯拉罕宗教傳統宇宙軸心的原型。 In the Phenomenology of Religion, Mircea Eliade's study of the Dynamic Axis Mundi enables us understand that each religion has something to do with the sacred space of heaven and hell. This article takes a look at Abrahamic Tradition from the perspective of the study of the Dynamic Axis Mundi. It shows that there is a dynamic characteristic in the Axis Mundi of this Tradition. From the perspective of historical development, from the Garden of Eden to Mt. Sinai, to Jerusalem, Mt. Garizim, Mecca, Rome, Constantinople, Protestant Reformation, and Holy Mt. Zion in Taiwan, it is a process of a series of Dynamic Axis Mundi. It so happens that there could be a dialogue between this dynamic process, which comprises the method of the new sacred place, and the representations of theory. We can observe that each dynamic axis mundi can be considered according to the following five steps: 1) First, the origin has an Axis Mundi seen as a symbol; 2) It gives way to the externalization of the inner meaning of the symbol; 3) The endowment of a new meaning between the two; 4)After going through literature, word of oral transmission, it is established into a foundation. 5) Finally, the origin of the Dynamic Axis Mundi occupies its sacred position. While in the state of dynamism, the new sacred place reconstructs a Jerusalem and it acquires a religious-cultural self identity which distinguishes the Jewish Axis Mundi. Moreover, geographically situated in the Middle East, Jerusalem and the Garden of Eden both becomes the archetype of the Dynamic Axis Mundi of the Religious Tradition of Abraham. |
| ISSN | 16843738 (P) |
| 點閱次數 | 591 |
| 建檔日期 | 2006.08.15 |
| 更新日期 | 2020.01.09 |
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