威仪、身体与性命——儒家身心一体的威仪观及其中道超越
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摘要
对于春秋威仪观的解读,学界一般将威仪等同于礼,实际上礼仪是仪式化的礼的规范,而威仪则是经由礼仪实践而呈现的身体气象,具有身心一体的特征,二者具有微妙却重要的差异,此一差异指向了身体在礼乐文明中的特殊地位,与儒家早期性命思想密切相关。在春秋时期,身心一体的威仪被看做是定命的方式,具有超越意义;同时又潜在地包含着孟子心性中"大体"、"小体"两个面向,对于后来的人性论发展具有重要影响。另外,基于身体的威仪观所体现的超越精神,既不同于单纯的外在超越,也不同于后来基于心性论的内在超越,而是一种身心兼融的中道超越,体现了早期儒家超越方式的特殊性。
The academic community generally regard Weiyi of the Spring and Autumn Period as an equivalent to etiquette.Etiquette,however,is the norm of ceremony,while Weiyi is the physical demeanor shaped by ritual practices.The subtle but important differences between etiquette and Weiyi are closely related to early Confucianism ideal on Xingming,reflecting special position of the body in the ritual civilization.In the Spring and Autumn Period,the body and mind as a whole was considered to be a way of life-giving,which has transcendental significance;at the same time,it potentially contains the two dimensions of"general body"and"small body"in Mencius' s philosophy,which has important influence on the later development of human nature theory.In addition,the spirit of transcendence embodied in the view of Weiyi is not only different from the mere external transcendence,but also different from the later transcendence spirit based on the theory of mind.It is a kind of moderation transcendence that comprises body and mind,and reflects the peculiarity of early Confucian transcendence.
The academic community generally regard Weiyi of the Spring and Autumn Period as an equivalent to etiquette.Etiquette,however,is the norm of ceremony,while Weiyi is the physical demeanor shaped by ritual practices.The subtle but important differences between etiquette and Weiyi are closely related to early Confucianism ideal on Xingming,reflecting special position of the body in the ritual civilization.In the Spring and Autumn Period,the body and mind as a whole was considered to be a way of life-giving,which has transcendental significance;at the same time,it potentially contains the two dimensions of"general body"and"small body"in Mencius' s philosophy,which has important influence on the later development of human nature theory.In addition,the spirit of transcendence embodied in the view of Weiyi is not only different from the mere external transcendence,but also different from the later transcendence spirit based on the theory of mind.It is a kind of moderation transcendence that comprises body and mind,and reflects the peculiarity of early Confucian transcendence.
引文
[1]杨儒宾.儒家身体观[M].台北:中央研究院中国文史哲研究所,1996.
[2]十三经注疏(附校勘记)[M].北京:中华书局,1980.
[3]王国维.殷周制度论[A].周锡山编.王国维集[C].北京:中国社会科学出版社,2008.
[4]萧公权.中国政治思想史[M].北京:新星出版社,2010.
[5]王船山.船山全书(二)[M].长沙:岳麓书社,1996.
[6]王聘珍.大戴礼记解诂[M].王文锦点校.北京:中华书局,1983.
[7]阮元.揅经室集[M].北京:中华书局,1993.
[8]国语[M].济南:齐鲁书社,2005.
[9]老子[M].上海:上海书店出版社,1986.
(1)杨儒宾:《儒家身体观》,台北中央研究院中国文史哲研究所,1996年,第33页。另参郑开:“一般来说,威仪属于礼的范畴。”见氏著《德礼之间》,生活·读书·新知三联书店,2009年版,第336页。
(1)关于身体作为形、气、心一体三相的意义,参杨儒宾《儒家身体观》,台北中央研究院中国文史哲研究所,1996年,第10页。
(1)王船山有“即身而道在”之说,见《船山全集》第2册,岳麓书社,1988年版,第352页。
(2)孙星衍《尚书今古文疏证》,中华书局,1986年版,第485页;顾颉刚、刘起釪《尚书校释译论》,中华书局2005年版,第1733页。
[2]十三经注疏(附校勘记)[M].北京:中华书局,1980.
[3]王国维.殷周制度论[A].周锡山编.王国维集[C].北京:中国社会科学出版社,2008.
[4]萧公权.中国政治思想史[M].北京:新星出版社,2010.
[5]王船山.船山全书(二)[M].长沙:岳麓书社,1996.
[6]王聘珍.大戴礼记解诂[M].王文锦点校.北京:中华书局,1983.
[7]阮元.揅经室集[M].北京:中华书局,1993.
[8]国语[M].济南:齐鲁书社,2005.
[9]老子[M].上海:上海书店出版社,1986.
(1)杨儒宾:《儒家身体观》,台北中央研究院中国文史哲研究所,1996年,第33页。另参郑开:“一般来说,威仪属于礼的范畴。”见氏著《德礼之间》,生活·读书·新知三联书店,2009年版,第336页。
(1)关于身体作为形、气、心一体三相的意义,参杨儒宾《儒家身体观》,台北中央研究院中国文史哲研究所,1996年,第10页。
(1)王船山有“即身而道在”之说,见《船山全集》第2册,岳麓书社,1988年版,第352页。
(2)孙星衍《尚书今古文疏证》,中华书局,1986年版,第485页;顾颉刚、刘起釪《尚书校释译论》,中华书局2005年版,第1733页。