先秦乐论的两种态势  

On two Postures of pre-Qin yue theory trend

作　　者：张源旺[1,2] 

机构地区：[1]苏州大学政治与公共管理学院,江苏苏州215123 [2]南通大学,江苏南通226019

出　　处：《南通大学学报（社会科学版）》2009年第4期9-14,共6页Journal of Nantong University:Social Sciences Edition

摘　　要："乐"与"道"、"乐"与"仁"的关系表达了先秦儒道两家乐论的两种不同路径和态势,并奠定了中国古代艺术哲学的理论品格。早期道家以"道"为本体,"乐"是近乎"道"的"大音"、"天乐"。老子以"虚静"的方式把握"大音";庄子"天乐"的把握,在于"心斋"的建立和"至人"这一理想人格的构建。早期儒家的"仁"具有本体论的意义。孔子的"仁"是各种道德品性的精神基础,被升华为一种世界观,一种精神境界;以"养心""尽心"来完善主体道德人格的建构,孟子在"仁政"的基础上提出"仁声",并将"仁声"扩展到"与民同乐",实现政治伦理和艺术感化的一体化。The relationship between ＂yue＂ and ＂tao＂, the relationship between ＂yue＂ and＂ren＂ expressed two different kinds of paths and postures in the pre-Qin musical history held by Confucianism and Taoism, which formed the theoretical features of philosophy of art in the ancient China. In the early Taoism, ＂tao＂ was considered to be the ontology of the theoretical system, while ＂yue＂ is ＂dayin＂ and ＂tianyue＂ close to the ＂＇tao＂. Laozi depicted ＂dayin＂by the means of ＂xujing＂, while Zhuangzi regarded ＂tianyue＂ through the construction of ＂xinzhai＂ and ＂zhiren＂. ＂ten＂ in the early Confucianism is of the significance of ontological. ＂ren＂ of Confucius is the spiritual foundation of all moral characters, and it is sublimated to a world outlook and a kind of spiritual realm. Mencius perfected the construction of moral personality by ＂＇jinxin＂ and ＂yangxin＇. Mencius proposed ＂Rensheng＂ on the basis of ＂renzheng＇, extended ＂rensheng＂ to ＂yumingtongle＇, and realized the integration of the political ethics and artistic influence.

关 键 词：乐:道:仁 

分 类 号：D092.2[政治法律—政治学] B220.5[哲学宗教—中国哲学]