【作者】 成守勇；

【导师】 杨国荣；

【作者基本信息】 华东师范大学 ， 中国哲学， 2010， 博士

【摘要】 礼乐生活是儒家魂萦梦牵的“永恒的乡愁”,儒家对礼乐生活的向往与思考内在地反应了其生存旨趣及生存期待。文本《礼记》是《五经》之一,其对礼乐生活的描述与思考较为集中,在塑造民族心灵,引导文化精神上始终起着重要的作用。历代学者对《礼记》之研究,多着重从礼仪形式上给出说明,对《礼记》中所蕴涵的一种生活方式及其背后的精神实质探讨不够充分。从《礼记》成书情况可以看出,《礼记》为儒家在新的历史时期对“礼坏乐崩”现象进行自觉反思的结果,这种反思指出“制礼作乐”活动不仅是一项政治事业,也暗含了一种礼乐生存样式的期待与追求。从礼乐的字形构造及意义上可看出礼乐所蕴涵的生存旨趣。从字源上看,礼指向人之祀神求福活动,乐指向人的一种生存情态。从流传文本看,礼乐内涵大体包含如下层面意义:生活礼乐,主要由礼乐之文构成;情态礼乐,由礼乐活动主体应有的道德情感构成;本体礼乐,主要表现为“序”与“和”,指出了礼乐存在的本体论根基。本体礼乐的内涵在《礼记》中得到自觉地阐释。从先秦“三辨”的视域出发,可发现礼乐在人禽、华夷、君子小人的分辨中起到标志性作用;通过类的差异性、文明的差异性、生存境界的差异性的揭示,礼乐生活承诺了文与质(文化与自然)、理与情的统一并期求达到一种理想的生存境界。此外,礼乐亦成为华夏民族走向文明的标志。历史地看,礼乐生活并非是当下思古幽情的凭空遥想,亦有其现实的历史根据。通过对冠、昏、丧、祭,乡、燕、射、聘等礼事活动的描述可以看出,从个体生命意义之确定到公共生活之展开,均充满了礼乐气息。正是在礼乐性活动中传达了华夏民族的生存期待及价值追求。在文本《礼记》看来,礼乐生活亦有其本体论根据。首先,具有本体论意味的礼之序与乐之和,成为世界的结构性要质,世界自身存在即具有礼乐性;其次,人乃“天地之心”,在世界中居于独特地位,惟有人可以领会世界的礼乐精神,并通过制礼作乐活动传达这种精神。再次,礼乐与生命存在的德性之间亦存在着内在关联性。在礼乐、人、世界的相互映射中,礼乐生活赢获了本体论上的担保。在对礼乐密不可分的一体性地强调中,文本《礼记》展现出如下思考维度:世界是秩序与和谐的统一体、人是身心统一的存在。礼乐生存图景在先秦既已被其他学派批判。总体上看,道家、墨家与法家都呈现出尚“质”而轻“文”的倾向。各家对礼乐批判的具体内容虽有异,但主要集中在如下两个方面:其一,礼乐活动之现实功效与其期待目标之间是否一致;其二,就人之情性而言,礼乐究竟异己的、外在的还是其本身就植根于人情性之中,这两方面问题事实上也就是具体生活礼乐有效性及情态礼乐的诚伪性问题。礼乐生活所展现的具体的生活形式与主体德性完善相统一的思想旨趣,无疑可为我们思考当下生活共同体的团结与共识的达成提供某种指引性的思考。更多还原

【Abstract】 The life of propriety-music is ’the eternal nostalgia’ of Confucianism’s, whose looking forward to and thinking for life of propriety-music means the aims and expectance of existence. The Book of Rites (Liji,礼记) , which is one of Five Classics ( Wujing,五经) , is very important for shaping the national soul and guiding the cultural spirit. In the history, most of researches on the Book of Rites paid more attentions on the forms of ceremony, not the life style or attitude of existence, which contained in it and will be studied here.In a sense, the Book of Rites could be regarded as the conscious reflection on ’the disintegration of ceremony’ (Libengyuehuai,礼崩乐坏) . And this reflection points out that ’turning rites to music’ is not only a kind of political cause, but also a kind of wish for the style of ceremonial existence, which could be discovered from the meaning of rites and music. There’re three periods for the development of the meaning of rites and music, they are magnificence of rites and music (ceremony), emotion of rites and music (moral emotion), essence of rites and music (essence of existence) which has been interpreted in the Book of Rites. In the horizon of ’three debates’ (Sanbian,三辩), rites and music play an important role in the debate of the relation between man and animal, Chinese and non-Chinese, gentleman and mean person. The life style of rites and music agrees to the ideal unity of the form and essence (culture and nature), reason and emotion, through revealing the difference of the kinds, the civilization and the level of existence. In addition, rites and music has become a symbol that displays the process of civilization of Chinese.Life of propriety-music is not the guideline of value, but also has the real basis. According to the description of rites, there is conclusion that the rites and music filled in the life of individual and common. And from the Book of Rites, we could say that life of propriety-music has its own ontological basis. First, the order of rites and the harmony of music is the constitutive factor of the world, in other words, the world has its characteristics of rites and music. Second, man is ’the heart of heaven’ ( Tiandizhixin,天地之心) and in the unique position in the world. Only man can understand the spirit of rites and music, and then convey the spirit through turning rites to music. Third, there are innate relations between the rites and music and the virtue. In the interaction of rite and music, man, world, life of propriety-music receives the ontological assurance. Among the emphasis of the unity of rites and music, the core meaning in the Book of Rites is that world is the unity of order and harmony, man is the unity of body and heart.The thinking way displayed by life of propriety-music is different from what by the mental self-cultivation. The former requires a kind of practical activities to guide spiritual life. But also different from modern civilization which assures the order of existence with mandatory norms, life of propriety-music pays more attention on the improvement of the virtue of subjects. In this way, the unity of specific form of life and virtue of subjects becomes true.As matter of fact, the picture of ceremonial existence has already been criticized in Pre-Qin (Xian Qin,先秦) . In a word, the tendency that more attention paid to the essence is shared by schools of Taoists, Legalists and Mohists. There’re two main points, although the specific contents they criticized are different. First, whether the actual effects of life of propriety-music are consistent with its goals? Second, is the rites and music based in our emotion and nature or outside the latter? There’s no doubt that the unity of specific forms of life and the improvement of human’s virtue which displayed in the life of propriety-music is one guiding thinking for the unity of life community and achievement of consensus.更多还原