注释
NOTES
- Mircea Eliade, The Myth of the Eternal Return or Cosmos andHistory (trans. Willard R. Trask, Princeton, 1994), passim.
- J. Huizinga, Homo Ludens (trans. R.F.C. Hall, London), 1949, 5-25.
- Huston Smith, The Illustrated World Religions, A Guide to ourWisdom Traditions (San Francisco, 1991), 235.
- Mircea Eliade, Myths, Dreams and Mysteries, The Encounterbetween Contemporary Faiths and Archaic Realities (trans. PhilipMairet, London, 1960), 59-60.
- Ibid., 74.
- Mircea Eliade, Patterns in Comparative Religion (trans.
Rosemary Sheed, London, 1958), 216-219; 267-272. - Ibid., 156-185.
- Eliade, Patterns in Comparative Religion, 38-58.
- Rudolf Otto, The Idea of the Holy. An Inquiry into the Non-rational Factor in the Idea of the Divine and Its Relation to theRational (trans. John Harvey, Oxford, 1923), 5-41.
- Eliade, Myths, Dreams and Mysteries, 172-178; WilhelmSchmidt, The Origin of the Idea of God (New York, 1912), passim.
- Eliade, Patterns in Comparative Religion, 99-108.
- Eliade, Myths, Dreams and Mysteries, 54-86.
- Joseph Campbell and Bill Moyers, The Power of Myth (New York,1988), 87.
- Ibid.
- Eliade, Myths, Dreams and Mysteries, 63.
- Walter Burkert, Homo Necans, The Anthropology of AncientGreek Sacrificial Ritual and Myth (trans. Peter Bing, Los Angeles,Berkeley and London, 1983), 88-93.
- Ibid., 15-22.
- Campbell, The Power of Myth, 72-74; Burkert, Homo Necans,16-22.
- Joannes Sloek, Devotional Language (trans. Henrik Mossin,Berlin and New York, 1996), 50-52, 68-76, 135.
- Walter Burkert, Structure and History in Greek Mythology andRitual (Berkeley, Los Angeles and London, 1980), 90-94; Joseph Campbell,Historical Atlas of World Mythology; Volume 2: The Way of theAnimal Powers; Part 1: Mythologies of the Primitive Hunters andGatherers (New York, 1988), 58-80; Campbell, The Power of Myth, 79-81.
- Eliade, Myths, Dreams and Mysteries, 194-226; Campbell, ThePower of Myth, 81-85.
- Eliade, Myths, Dreams and Mysteries, 225.
- Campbell, The Power of Myth, 124-125.
- Burkert, Homo Necans, 94-95.
- Homer, The Iliad 21:470.
- Burkert, Greek Religion, 149-152.
- Burkert, Homo Necans, 78-82.
- Eliade, Patterns of Comparative Religion, 331-343.
- Eliade, Myths, Dreams and Mysteries, 138-140; Patterns inComparative Religion, 256-261.
- Hosea 4:11-19; Ezekiel 8:2-18; 2 Kings 23:4-7.
- Eliade, Myths, Dreams and Mysteries 161-171; Patterns inComparative Religion, 242-253.
- Eliade, Myths, Dreams and Mysteries, 162-165.
- Ibid., 168-171.
- Ibid., 188-189.
- Genesis 3:16-19.
- Anat-Baal Texts 49:11:5; quoted in E. O. James, The AncientGods (London, 1960), 88.
- “Inanna's Journey to Hell”, in Poems of Heaven and Hellfrom Ancient Mesopotamia (trans. and ed. N. K. Sandars, London, 1971),165.
- Ibid., 163.
- Campbell, The Power of Myth, 107-111.
- Ezekiel 8:14; Jeremiah 32:29, 44:15; Isaiah 17:10.
- Burkert, Structure and History, 109-110.
- Burkert, Structure and History, 123-128; Homo Necans, 255-297; Greek Religion, 159-161.
- Eliade, Myths, Dreams and Mysteries, 227-228; Patterns inComparative Religion, 331.
- Karl Jaspers, The Origin and Goal of History (trans. MichaelBullock, London, 1953), 47.
- Gwendolyn Leick, Mesopotamia. The Invention of the City(London, 2001), 268.
- Genesis 4:17.
- Genesis 4:21-22.
- Genesis 11:9.
- Leick, Mesopotamia, 22-23.
- 所以在其他史诗中,阿特拉哈斯被称为朱苏德拉和乌塔那匹兹姆(“发现生命的人”)。
- Thokhild Jacobsen, “The Cosmos as State”, in H. and H. A.
Frankfort (eds.), The Intellectual Adventure of Ancient Man. AnEssay on Speculative Thought in the Ancient Near East (Chicago,1946), 186-197. - Ibid., 169.
- Enuma Elish, I:8-11, in Sandars, Poems of Heaven and Hell,73.
- Enuma Elish, VI:19, in Sanders, Poems of Heaven and Hell,99.
- Isaiah 27:1; Job 3:12, 26:13; Psalms 74:14.
- Eliade, Myths, Dreams and Mysteries, 80-81; The Myth of theEternal Return, 17.
- The Epic of Gilgamesh, I: iv:6, 13, 19; Myths fromMesopotamia. Creation, the Flood, Gilgamesh, and Others (trans.
Stephanie Dalley, Oxford, 1989), 55. - Ibid., I: iv:30-36, 56.
- Ibid., VI: ii:1-6, 78.
- Ibid., VI: ii:11-12, 78-79.
- Ibid., XI: vi:4, 118.
- David Damrosch, The Narrative Covenant. Transformations ofGenre in the Growth of Biblical Literature (San Francisco, 1987), 88-118.
- The Epic of Gilgamesh, XI: ii:6-7, in Dalley, 113.
- Ibid., I:9-12, 25-29, 50.
- Ibid., 1:4-7, 50.
- Robert A. Segal, “Adonis: A Greek Eternal Child”, in DoraC. Pozzi and John M. Wickersham (eds.), Myth and the Polis (Ithaca,New York and London, 1991), 64-86.
- Karl Jaspers, The Origin and Goal of History (trans. MichaelBullock, London 1953), 1-78.
- 直到3世纪中期,《道德经》的作者才为人所知,他使用了虚构的圣人老子作为笔名,人们通常认为他生活在6世纪或7世纪晚期。
- Genesis 18.
- Isaiah 6:5; Jeremiah 1:6-10.
- Confucius, Analects 5:6; 16:2.
- Sadly, inclusive language is not appropriate here. Like mostof the Axial sages, Confucius had little time for women.
- Confucius, Analects 12:22; 17:6.
- Ibid., 12:2.
- Ibid., 4;15.
- Ibid., 8:8.
- Ibid., 3:26; 17:12.
- Anguttara Nikaya 6:63.
- Dao De Jing 80.
- Ibid., 25.
- Ibid., 6, 16, 40, 67.
- Jataka 1:54-63; Vinaya: Mahavagga 1:4.
- Psalm 82.
- 2 Chronicles 34:5-7.
- Hosea 13:2; Jeremiah 10; Psalms 31:6; 115:4-8; 135:15.
- Exodus 14.
- Isaiah 43:11-12.
- Plato, The Republic, 10:603D-607A.
- Ibid., 522a8; Plato, Timaeus 26E5.
- Metaphysics III, 1000a11-20.
- Plato, The Republic 6:509ff.
- Plato, Timaeus 41e.
- Aristotle, Metaphysics, 1074 Bf.
- 2 Corinthians 5:16.
- Philippians 2:9.
- Philippians 2:9-11.
- Philippians 2:7-9.
- Luke 24:13-22.
- 卡巴拉神学家强调恩索夫既非男性,也无女性,“它”在散发过程的最后成为神秘者的“你”。
- Gregory of Nyssa, “Not Three Gods”.
- Richard S. Westfall, “The Rise of Science and the Declineof Orthodox Christianity: A Study of Kepler, Descartes andNewton”, in David C. Lindberg and Ronald L. Numbers (eds.), God andNature: Historical Essays on the Encounter Between Christianity andScience (Berkeley, Los Angeles and London, 1986), 231.
- Gregory of Nazianzos, Oration, 29:6-10.
- Blaise Pascal, Pensées (trans. A. J. Krasilsheimer, London,1966), 209.
- R.C. Lovelace, “Puritan Spirituality: The Search for aRightly Reformed Church” in Louis Dupre and Don E. Saliers (eds.),Christian Spirituality: Post Reformation and Modern (London and NewYork, 1989), 313-315.
- T. H. Huxley, Science and Christian Tradition (New York,1896), 125.
- Friedrich Nietzsche, The Gay Science (New York, 1974), 181.
- Thomas Mann, “The Making of The Magic Mountain”, in TheMagic Mountain (trans. H. I. Lowe Porter, London, 1999), 719-729.
- GeorgeSteiner,RealPresences:IsthereAnythinginWhatWeSay?(London,1989),142-143.
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