公共生活的规范重构:王船山礼教思想的开新  

Restructuring the Norms of Public Life:The Innovation of Wang Chuanshan's Educational Thought on Rites

作　　者：吴国梁 Wu Guoliang

机构地区：[1]华东师范大学哲学系

出　　处：《思想与文化》2023年第2期376-395,共20页Thought & Culture

基　　金：教育部哲学社会科学研究重大课题攻关项目“中国传统文化中的人类命运共同体价值观基础研究”(21JZD018)

摘　　要：王船山从制礼和行礼双重进路还原礼教的公共性,助力公共秩序的恢复。制礼所缘之仁出自人类共同拥有的仁爱情感。礼的制作顺应人心固有的节文,以人心相和而非以严束天下为本质。所制之礼经由成德性与明公论双向机制在公共生活中发挥正俗价值,其最终指向第一人称立场的斟酌人情行礼。公共生活中人人皆行礼,便可共同营造文明礼貌的社会交往氛围。至于具体行礼实践中的经权问题,王船山主张循礼为经,行权不反礼,经权统一于礼的实践智慧。王船山的经权观秉承孔孟的基本观念,反对汉人反常、权术式理解,融贯理学和心学的阐发,开显了经权观的公共向度。王船山礼教思想的开新,对于公共生活规范的现代化重塑,依然有着重要的启发意义和镜鉴价值。Wang Chuanshan restored the public nature of ethics through a dual approach of ritual making and ritual performance,helping to restore public order.The benevolence that is essential for ritual making comes from the benevolent emotions shared by humanity.The production of etiquette conforms to the inherent etiquette of the human heart,and is based on the harmony of the human heart rather than the strict control of the world.The ritual system plays a role in public life through the two way mechanism of virtue and public theory,which ultimately points to the first person position of considering human courtesy.In public life,everyone should salute in order to jointly create a civilized and polite social atmosphere.As for the issue of ritual power in specific rit ual practice,Wang advocates following ritual as the norm,exercising power does not contradict ritual,and unifying ritual power in the practical wisdom of ritual.Wang's view on the power of the classics adheres to the basic concepts of Confucius and Mencius,opposes the abnormal and aut horitarian understanding of the Han people,and integrates the elucidation of New Confucianism and the School of the Mind,revealing the public dimension of the view on the power of the classics.The inovation of Wang's ethical ideology still has important enlightening significance and mirror value for the modernization and reshaping of public life norms.

关 键 词：共同体 公共生活 公共性 王船山 礼教 

分 类 号：B249.2[哲学宗教—中国哲学]