建構儒釋道喪禮儀式的悲傷療癒歷程模式

鍾文佳; 郭怡芬; 夏允中

doi:10.3966/172851862019010054003

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P59 - 89

社会科学 > 心理学
社会科学 > 教育学

DOI： 10.7082/CJGC

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建构儒释道丧礼仪式的悲伤疗癒历程模式

The Grief Healing Model of the Funeral Rituals Based on Confucianism, Taoism and Buddhism

锺文佳(Wen-Chia Chung) ；郭怡芬(Yi-Fen Kuo) ；夏允中(Yung-Jung Shiah)

中华辅导与谘商学报； 54 期 (2019 / 01 / 01) ， P59 - 89

繁体中文 DOI： 10.3966/172851862019010054003

悲伤任务；悲伤疗癒；丧礼仪式；儒家伦理疗癒；儒释道丧礼仪式； Confucian ethical healing ； funeral rituals ； grief healing ； the funeral rituals of Confucianism ； Taoism and Buddhism ； the tasks of grieving

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摘要 │ 参考文献 (108) │ 被引用文献 (4) │ 国际计量

摘要〈TOP〉

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＂Death＂ is an issue that people can't avoid discussing, and funeral rituals can help the bereaved overcome the sadness and lessen the suffering when facing the death of a loved one. Currently, most grief healing theories are proposed by Western scholars. In Taiwan, most domestic grief healing theories discuss the influential factors of grief, the task adjustments of grief, and the analysis of condolence experiences. However, little research focuses on how the bereaved go through funeral rituals to find peace. Therefore, the purpose of this article is to propose ＂The Grief Healing Model of the Funeral Rituals of Confucianism, Taoism, and Buddhism (GHMFRCTB)＂. In this model, the fundamental issue is to put Confucian ethical healing into practice in our daily life, which includes the harmonious ethic relationship with the deceased, the ghost, and God. The psychological reaction to grief in the culture of Confucianism, Taoism, and Buddhism would be sorrow, reluctance, respect, compliance, and awe. The coping skills of the funeral rituals would be spiritual return, bathing and providing meals, mourning, burial, Tsu-Ku-Fu-Chi, setting memorial tablets, and worshiping regularly. ＂Spiritual return＂ means to let the soul of the deceased return to their body and realize the truth that their relatives passed away. ＂Bathing and providing meals＂ means that the bereaved treat the deceased with respect and not to lose that because of death. ＂Mourning＂ means the bereaved should follow the tradition rules to express condolence. In this situation, people won’t hurt themselves because of too much sadness. ＂Burial＂ means the deceased are accompanied by the bereaved to the graveyard and are buried. It also means the bereaved and the deceased have been separated, not to interfere with each other anymore. ＂Tsu-Ku-Fu-Chi＂ means the worship after burying. It indicates that the deceased change from human to Gods and bless the descendants. ＂Setting memorial tablets＂ means welcoming the part of the soul of the deceased back home. It shows that life is endless and the bereaved can remember their ancestors through memorial tablets. ＂Worshiping regularly＂ means designing the different rituals according to the seasons in order to express their missing. The four tasks of grieving are to accept the reality of the loss, to work through the pain and grief, to adjust to a new environment, and to find an enduring connection with the deceased while moving forward with life. The sign of recovery from grief would be filial piety, ancestor-venerating, grief relief, and continuing bonds. ＂Filial piety＂ means to treat the parents and the deceased well during funeral rituals, which is according to the conventional rules to finish funerals completely. ＂Ancestor-venerating＂ means teaching people not to forget their ancestors and origins; then, family members can appreciate their ancestors' contributions naturally. ＂Grief relief＂ means using funeral rituals to let the bereaved realize and accept the truth that their relatives passed away and mitigate the sadness in their mind. ＂Continuing bonds＂ means offering many kinds of sacrifices to gods or ancestors to regularly maintain the relationship with ancestors. Furthermore, funeral rituals could create meaning-making and utilize the values of Confucian culture to release and modulate suffering, in order to maintain the ethical order of the family and keep their ethical relationship in harmony. In this way, the bereaved and the deceased can continue to maintain their relationship and show the ability to create harmonious ethical relationships meaningfully. In conclusion, the GHMFRCTB could offer explanations to the healing effects caused by funeral rituals of Confucianism, Taoism, and Buddhism. Finally, the possible clinical applications and directions for future research are suggested.

参考文献 ( 108 ) 〈TOP〉

余德慧, D. H.,李维伦, W. L.,林耀盛, Y. S.,余安邦, A. B.,陈淑惠, S. H.,许敏桃, M. T.,石世明, M. S.(2004)。伦理疗癒作为建构临床心理学本土化的起点。本土心理学研究，22，253-325。
连结：
吴秀碧, S. P.(2016)。传统丧礼仪式在哀伤谘商的省思和启发。辅导季刊，52(1)，1-13。
连结：
李秉伦, B. L.,黄光国, K. K.,夏允中, Y. J.(2015)。建构本土哀伤疗癒理论：儒家关系主义和谐哀伤疗癒理论。谘商心理与复健谘商学报，28，7-33。
连结：
沈君珊, K. K.,黄光国, K. K.(2014)。儒家社会中的仁本思维：以人际请托事件之认知历程为例。本土心理学研究，41，261-304。
连结：
林明君, M. C.(2009)。丧祭之礼与儒家生死观。中国文化大学中文学报，19，23-37。
连结：

被引用文献 ( 4 ) 〈TOP〉

刘淑慧,李成齐(2021)。希望－无望流转：中国丧子女父母的哀伤疗癒模型。辅导与谘商学报，43(3)，1-39。
罗耀明(2021)。丧亲者与逝者关系之转化及哀伤调适之研究：以与逝者对话活动为例。教育心理学报，53(1)，85-107。
徐磊瑄(2021)。影视文本中之丧葬礼仪及其心理疗癒作用─以《父後七日》与《百日告别》为例。静宜中文学报，19，107-131。
(2022)。佛教信仰与丧礼仪式在哀伤疗癒之探究。生死学研究，22，85-145。

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