摘要中国道德常被认为缺乏类似一神宗教的神圣性基础，由此被解释为习俗、实践理性或"内在超越"的产物。本文提出一种不同的理解路径：中华道德并非缺乏神圣性，而是建立在一次历史性的神圣性转 移之上。通过回到上古认知结构，本文将大禹治水理解为一次叙事性的"胜神事件"——在叙事所建构的意义框架中，人类成功战胜了自然神——使神圣性从自然神转移到人的德行之中。由此，" ;德"获得了超越性的合法性基础，并成为天命、道统与政治正当性的核心标准。本文结合考古学证据（积石峡洪水、石峁遗址、二里头文化）与跨文明洪水叙事的结构性对比，论证了"治水型" ;与"逃避型"洪水神话的根本差异。在此基础上，本文分析了天命观中"皇天无亲，惟德是辅"所揭示的德行优先于天命的逻辑顺序——与一神教"君权神授" ;形成根本性的顺序颠倒；考察了时间意象的调用机制与殉道叙事的结构同构对神圣性转移假说的验证；并在与一神教的系统性比较中，揭示了"胜神"与"侍神"在政治权威来源、 此世性起源、牺牲时刻的自我神圣化、人心的道德主权以及对苦难的回应等五个维度上的结构性差异。本文认为，中华道德是一种以战胜自然神为前提、由人承担神圣性的道德形态，而非一种去神圣化或无神圣性基础的伦理体系 。 关键词：神圣性转移；大禹治水；德；天命；道统；胜神事件；道德主权 -/- Chinese morality is commonly regarded as lacking a sacred foundationcomparable to that of monotheistic religions, and is consequently explained as a1product of custom, pragmatic reason, or "immanent transcendence." This paperproposes an alternative account: Chinese morality is not devoid of sacrality but isfounded upon a historical transfer of sacredness from nature gods to human virtue. Returning to the cognitive framework of archaic China, the paper interprets Yu theGreat's flood control as a "god-defeating event" (shengshen shijian)—a substantivevictory over nature (...) gods in the logic embedded in the narrative itself—throughwhich sacredness was transferred from the divine to the human realm. Drawing onarchaeological evidence (the Jishi Gorge outburst flood of c. 1920 BCE, theShimao site, Erlitou culture) and a structural comparison of global flood narratives("flood control" vs. "escape" types), the paper argues that "virtue" (de) acquired itstranscendental legitimacy from this event and became the core criterion for theMandate of Heaven, the Confucian orthodoxy (daotong), and political legitimacy. The paper further demonstrates that the principle "August Heaven has no partisanattachments; it supports only the virtuous" reveals a logical priority of virtue overthe Mandate—a sequence fundamentally inverted from the monotheistic doctrine ofdivine right of kings. Through systematic comparison with monotheism, the paperidentifies structural divergences across five dimensions: the source of politicalauthority ("communicating with gods" vs. "defeating gods"), the origin of this- worldliness, self-sacralization at the moment of sacrifice, the moral sovereignty ofthe human heart, and the response to suffering (guilt vs. sympathy). Chinesemorality, the paper concludes, is not a desacralized ethical system but a moral orderpredicated on human beings bearing the sacred—a sacredness won from, ratherthan granted by, the divine. Keywords: sacredness transfer; Yu the Great; virtue (de); Mandate of Heaven;daotong; god-defeating event; moral sovereignty. (shrink)