臺灣博碩士論文加值系統

認識罪惡有許多不同的途徑。本論文將依循保羅‧呂格爾的路徑，以現象學的詮釋方式逼近惡的面貌。
呂格爾認為人類活動乃是理解人類自身的通道。各種創作及現象是人類活動的產品，而經由對人類活動成果的詮釋，便能反思人的實況。這個創作──反思的過程，就是走出自身──回到自身的過程，而各種文字作品乃是人類活動的產物之一；因此詮釋有關惡的文字作品，便是反思人類自身之惡的歸途。
這些惡的相關作品以象徵的方式呈現，並區分成惡的告白、惡的神話和惡的思辯神學三種象徵層級。惡的告白乃情感最充沛、象徵意涵最豐富的象徵層級，是為初級象徵；思辯神學則在理性思惟上發揮得最充分，其意義也最明確，是為三級象徵；而神話作為兩者的中介，兼具詮釋惡之告白，以及神學思辯詮釋依據的功用，是為次級象徵。在《惡的象徵》一書中，呂格爾依序詮釋了惡的初級、次級象徵，而三級象徵則未觸及。
本論文第一部份便依照《惡的象徵》的方法，對惡的初級、次級象徵作出詮釋，而在第二部份針對亞當這個人類學神話做更進一步的探討，並作出結論。在第一部份，惡的初級象徵還可再區分為褻瀆、罪和罪惡感三種類型的告白；而惡的神話則以巴比倫的創世神話Enuma Elish、希臘的悲劇神話、希伯來的亞當神話，以及希臘的奧爾菲(Orphic)神話為代表來作為詮釋的對象。在第二部份，則列舉歷史、傳奇和神話三種對亞當故事的看法，希望藉由多方的詮釋觀點來獲得對亞當故事更豐富的理解；並將以亞當神話作為詮釋的中心，和其他三種神話的詮釋做會通和補充，以其窺探罪惡更完整的面貌。在論文的最後，將交代亞當作為一位神話人物對我的意義。

Abstract
Written texts about evil are often presented in symbolic ways that can be divided into three main categories, namely, confession of evil, myth about evil, and speculative theology concerning evil. Confession of evil, as the most basic form, is abundantly rich in emotional and symbolic imagery. Speculative theology on evil, on the other hand, contains the most fully developed form of exposition as far as speculation is concerned. Whereas, myth occupying the middle position, evolves from simple confession and then becomes the source of inspiration for speculative theology. In his book The Symbolism of Evil, Ricoeur explains the first and second orders of the symbolism of evil, while the third order is left unexplained.
In the first part of this essay, we will reflect on the main points as presented in The Symbolism of Evil. The first order of the symbolism of evil with its three types of confession, i.e., defilement, sin, and guilt, will be studied, while four myths about evil, i.e., the Babylonian creation myth(Enuma Elish), the myth in Greek tragedy, the Hebrew myth of Adam, and the Greek Orphic myth will be discussed through hermeneutical analysis. Then, in the second part of our dissertation, we will focus our attention on the anthropological myth of Adam’s Fall. The historical, legendary, and mythological aspects of the story of Adam will be discussed. In order to get a more comprehensive understanding, the author will place Adam’s myth as the center of our concern while attempting to draw further ideas as supplements from the Babylonian Enuma Elish, the Greek tragic heroes, and the Greek Orphic myth. At the end of this paper, the author will explicate the meaning of Adam as a mythical character, and will try to highlight the importance of the benefits gained through the above studies for the life of the author herself.
Key Words: evil, symbol, defilement, sin, guilt, myth, history, legend, folktale

中文摘要
英文摘要
前言
1. 研究動機
2. 呂格爾對惡的研究進程：從惡的可能性到惡的實在性
3. 本論文的研究程序
第一部份 惡的實在性
第一章 認識惡的方法
I. 從惡的現象出發
II. 以象徵作為詮釋的方法
A. 象徵的意義和結構
B. 象徵的三層級：惡的告白、神話、思辯的神學概念
C. 取材的側重與方法上的限制
第二章 惡的實在性
I. 惡的初級象徵
A. 褻瀆
B. 罪
C. 罪惡感
D. 以奴隸意志概括初級象徵
II. 惡的次級象徵──神話
A. 神話的象徵功能
1. 從初級、次級、三級象徵的差異，談神話的象徵功能
2. 神話的類型─關於惡的起源和終結之神話
B. 神話靜力學
1. 巴比倫創世神話
2. 希臘悲劇神話
3. 希臘奧爾菲神話
第二部份 亞當神話
第一章 亞當的故事始末
I. 《聖經》中的記載
II. Midrash中的記載
III. 各區相關神話比較
第二章 創世記二4∼三24的分類──亞當的墮落與我的墮落
I. 神話、歷史與傳說
A. 神話的意義
B. 神話與歷史
C. 神話、傳說與民間故事
II. 歷史的亞當──呈現歷史
A. 墮落實在論
B. 墮落代表論
III. 傳說的亞當──表現趣味
IV. 神話的亞當──傳達信念
A. 呂格爾的看法
V. 亞當為神話
第三部份 以亞當神話作為詮釋惡的基礎
第一章 神話的動力學詮釋
I. 亞當神話的悲劇性格
II. 亞當神話對混沌神話的吸納
III. 亞當神話與放逐神話的會通
第二章 亞當神話對我的意義
I. 真實的問題
II. 罪的詮釋
III. 與科學的衝突
IV. 亞當與基督
參考書目

參考書目
一、 英文書目
Ackerman, Susan. “Myth”, The Oxford Companion to the Bible. Bruce M. Metzger, and Michael D. Coogan ed. un chief. New York: Oxford University Press, 1993, pp.539-541.
Adams, Marilyn McCord; and Adams, Robert Merrihew, ed. The Problem of Evil. New York: Oxford University Press, 1994.
Ben-Amos, Dan. “Folklore in the Ancient Near East”, in The Encyclopedia of Religion, vol. 2, Mircea Eliade ed. in chief. New York: Macmillan Publishing Company, 1987, pp.818-826.
Bennet, W. H. “Adam”, in The Encyclopedia of Judaism. Geoffrey Wigoder edited in chief. New York: Macmillan, 1989, pp.84-87.
Birlea, Ovidiu. “Folklore”, in The Encyclopedia of Religion, vol. 5, Mircea Eliade ed. in chief. New York: Macmillan Publishing Company, 1987, pp.363-370.
Clark, S.H. Paul Ricoeur. London-NewYork: Routlege, 1990.
Dalley, Stephanie(trans.) Myth from Mesopotamia. Oxford: Oxford University Press, 1989.
Eliade, Mircea. Myth of the Eternal Return. Tran. by Willard R. Trask. New Jersey : Princeton University Press, 1954.
───── The Sacred and the Profane: the Nature of Religion. Translated by Willard R. Trask. New York : Harcourt Brace Jovanovich, 1959.
───── Myth and Reality. Translated by Willard R. Trask. New York: Haper & Row, 1963.
Fishbane, Michael. “Adam”, in The Encyclopedia of Religion, vol. 1, Mircea Eliade ed. in chief. New York: Macmillan Publishing Company, 1987, pp.27-28.
─────“Eve”, in The Encyclopedia of Religion, vol. 5, Mircea Eliade ed. in chief. New York: Macmillan Publishing Company, 1987, p. 199.
Freud, Sigmund. The Interpretation of Dreams. Translated by A. A. Brill. New York: Modern Library, 1994.
───── Totem and Taboo. Translated and edited by James Strachey. New York: W.W. Norton & Company, Inc., 1959.
Gardner, E. A. “Mythology” in Encyclopedia of Religion and Ethics, vol.9. James Hastings ed. in chief. New York: Messrs. Charles Scribner’s Sons, 1975, pp. 117-121.
Gastre, Theodor H. Myth, Legend, and Custom in the Old Testament. New York: Haper & Row, 1969.
Ginzberg, Louis. The Legends of the Jews, vol. 1. London: The John Hopkins , 1998.
Graf, Fritz. “Myth in the Greco-Roman World”, in The Anchor Bible Dictionary, vol.4. David Noel Freedman ed. in chief. New York: Doubleday, 1992.
Grayson, A. Kirk. “Mesopotamian Historiography”, in The Anchor Bible Dictionary, vol.3. David Noel Freedman ed. in chief. New York: Doubleday, 1992, pp.205-206.
Hick, John. “Review(of The Symbolism of Evil)”, Theology Today, vol.24, no.4, 1968, pp.521-522.
───── “The Problem of Evil”, in The Encyclopedia of Philosophy, vol.3. ed. Paul Edwards. New York: The Macmillan Company & The Free Press, 1969, pp.136-139.
───── Philosophy of Religion. 4th ed. New Jersey: Englewood Cliffs, 1990.
Hartman, Geoffrey H.; and Budick, Sanford. Midrash and Literature, USA: Yale University Press, 1986.
Hahn, Lewis E.(ed.) The Philosophy of Paul Ricoeur. Chicago: Open Court, 1995.
Hurwitz, Solomon T. H. “Midrash and Midrashic Literature”, in The Encyclopedia of Judaism. Geoffrey Wigoder edited in chief. New York: Macmillan, 1989, pp.624-628.
Ihde, Don. Hermeneutic Phenomenology─The Philosophy of Paul Ricoeur. Evanston: Northwestern University Press, 1971.
Kirk, G.S. Myth. Sather Classical Lectures. Vol.40. London: Cambridge University Press, 1970.
King, Winston. “Religion”, in The Encyclopedia of Religion, vol. 5, Mircea Eliade ed. in chief. New York: Macmillan Publishing Company, 1987, pp.282-293.
Kitagawa, Joseph M. and Long, Charles H.(ed.) Myths and Symbols : Studies in Honor of Mircea Eliade. Chicago : University of Chicago Press, 1969.
Klemm, David E. “The Word as Grace: The Religious Bearing of Paul Ricoeur’s Philosophy”, Faith and Philosophy. vol.10, no.4, October 1993, pp.503-520.
Lateiner, Donald. “Greco-Roman Historiography”, in The Anchor Bible Dictionary, vol.3. David Noel Freedman ed. in chief. New York: Doubleday, 1992, pp.212-221.
McKenzie, John. Myths and Realities: Studies In Biblical Theology. Milwaukee: The Bruce Publishing Company, 1963.
Perdue, Leo G. “Myth”, in Dictionary of Theology. Karl Rahner, and Herbert Vorgrimler, ed. in chief. New York: Crossroad Publishing Company, 1990, 593-595.
Peters, F. E. “logos”&“mythos”, in Greek Philosophical Terms─A Historical Lexicon. Publisher unknown. pp. 110-112, 120-121.
Ricoeur, Paul. Freedom and Nature: The Voluntary and the Involuntary(Philosophie de la volonté. I. Le volontaire et l’involontaire, 1950), Translated by E.V.Kohak. Evanston: Northwestern University Press, 1966.
───── History and Truth(Histoire et verité, 1955), Translated by Charles A. Kelbley. Evanston: Northwestern University Press, 1965.
───── Fallible Man(L’homme faillible, 1960). Translated by Charles A. Kelbley. New York: Fordham University Press, 1986.
───── The Symbolism of Evil(La symbolique de mal, 1960). Translated by Emerson Buchanan. New York: Haper & Row, 1967.
───── Freud and Philosophy: An Essay on Interpretation(De l’interprétation. essai sur Freud, 1965), Translated by Denis Savage. New Haven-London: Yale University, 1970.
───── Husserl: An Analysis of His Phenomenology, Translated by Edward G. Ballard and Lester E. Embree, Evanston: Northwestern University, 1967.
───── The Conflict of Interpretations: Essays in Hermeneutics(Le conflict des interprétations. essai d’herméneutique, 1969), Translated by Don Ihde et al. Evanston: Northwestern University Press, 1974.
───── The Rule of Metaphor: Multi-Disciplinary Studies of the Creation of Meaning in Language, Translated by Robert Czenry, with Kathleen MacLaughlin and John Costello. Toronto: University of Toronto Press, 1977.
───── From Text to Action: Essays in Hermeneutics II(Du texte à l’action. essais d’herméneutique. II, 1986), Translated by Kathleen Blamey and John B. Thompson. Evanston: Northwestern University Press, 1991.
────── “Evil”, in The Encyclopedia of Religion, vol. 5, Mircea Eliade ed. in chief. New York: Macmillan Publishing Company, 1987, pp. 199-208.
────── “Myth and History”, in The Encyclopedia of Religion, vol. 10, Mircea Eliade ed. in chief. New York: Macmillan Publishing Company, 1987, pp.273-282.
Robert A. Oden, Jr. “Myth and Mythology”, “Myth in the OT”, The Anchor Bible Dictionary. David Noel Freedman, editor-in-chief. New York : Doubleday, 1992.
Soulen, Richard N. Handbook of Biblical Criticism. 2nd ed. Atlanta: John Knox , 1981.
Thiselton, A.C. “Myth, Mythology”, in The Zondervan Pictorial Encyclopedia of the Bible, vol.4. Tenney, Merrill Chapin ed. in chief. New York: Zondervan Pub. House, 1975, pp.334-343.
Thompson, Thomas L. “Israelite Historiography”, in The Anchor Bible Dictionary, vol.3. David Noel Freedman ed. in chief. New York: Doubleday, 1992, pp.206-211.
二、 中文書目
《聖經》，和合本。香港：國際聖經協會。
坎伯(Campbell, Joseph.)(1995)，《神話》，朱侃如（譯）。台北：立緒。
──────────(1997)，《千面英雄》，朱侃如（譯）。台北：立緒。
杜普瑞(Dupré, Louis)(1996)，《人的宗教向度》，傅佩榮（譯）。台北：幼獅。
赫米爾敦(Hamilton, Edith)(1991)，《希臘羅馬神話故事》，宋碧雲（譯）。台北：志文。
柯德納(Kidner, Derek)(1991)，《創世記》，丁道爾舊約聖經註釋，劉良淑（譯）。台北：校園。
歐威爾(Orwell, George)(1996)，《一九八四》，董樂山（譯）。臺北：志文。
呂格爾(Ricoeur, Paul)(1990)，《詮釋的衝突》，林宏濤（譯）。台北：使者。
─────────(1993)，《惡的象徵》，翁紹軍（譯）。台北：桂冠。
史飽爾(Sproul, R. C.)(1996)，《認識預定論》，黃吳期馨、郭瑞英（合譯）。台北：校園。
維瑟爾(Wiesel, Elie)(2000)，《神的使者──聖經故事中的人物與傳奇》，陳奭璁（譯）。台北：究竟。
楊愛德(Young, E.J.)(1986)《起初》，趙中輝（譯）。台北：基督教改革宗翻譯社。
王榮昌(1999.6.5)，〈從基督教「失樂園」故事探討神話的意義及功能〉。台北：私立淡水工商管理學院人文部主辦：《人文、社會、跨世紀》人文學部學術研討論文。
沈清松(1996)，〈在主體哲學的廢墟中重估自我──呂格爾的自我詮釋學述評〉，《哲學雜誌》。台北：業強，1(15)。
───(2000)，《呂格爾》。台北：東大。
李鐵匠(2000)，《長河落日──重返巴比倫文明》。台北：世潮。
林榮洪(1995)，《基督教神學發展史──1初期教會》。香港：宣道。
柯志明(1996)，〈惡之終始：呂格爾早期主體存有學對惡的反思〉，《哲學雜誌》。台北：業強，1(15)。
───(1997)，《談惡──呂格爾惡的象徵簡釋》。台北：台灣書店。
─── (1997)，《論惡、自我與自由的辯證關係：呂格爾前期主體存有學之研究》。私立文化大學哲學研究所博士論文。
───(2000)，〈辯證與反思的詮釋學：呂格爾〉。中壢：中原大學宗教學術研討會。
高宣揚(1988)，《解釋學簡論》。台北：遠流。
陳潤棠(1996)，《新約背景》，台北：校園。
張燦輝(1996)，《海德格與胡塞爾現象學》，台北：東大。
游淙祺(1998)，〈宗教現象學：其起源、發展及困境〉，《哲學雜誌》。台北：業強，10 (26)。
黃錫木(2000)，《基督教典外文獻概論》。香港：國際聖經協會。
楊牧谷(1997)主編，「神話」，《當代神學辭典》（下冊）。台北：校園，頁790-792。
廖炳惠(1993)，《里柯》。台北：東大。
鄭聖沖(1982)，《呂格爾的象徵哲學》。台北：光啟。
關永中(1997)，《神話與時間》。台北：台灣書店。
參考網站
http://www.sacred-texts.com/ane/enuma.htm
http://www.geocities.com/yuwingt/
http://classics.mit.edu/Aeschylus/persians.html
http://www.primenet.com/~subru/Orphic.html#anchor124629
http://www.ccel.org/j/josephus/JOSEPHUS.HTM