礼:身体仪式化之“为”——儒家礼仪观的身体向度  

‘Li’:An Expression In Body’s Ritualized Form‘Wei’

作　　者：格明福[1] 徐蕾[2] 

机构地区：[1]西南大学文化与社会发展学院,重庆400715 [2]上海第二工业大学人文学院,上海201209

出　　处：《河南师范大学学报（哲学社会科学版）》2012年第6期1-4,共4页Journal of Henan Normal University(Philosophy and Social Sciences)

基　　金：国家青年社科基金项目(10CZX049)阶段性成果

摘　　要：在身体观的视角下,儒家对仁与礼的强调,呈现出礼以化身、即身而仁在的特点。以身体为根基,以践履为实现的人的礼仪化存在,使礼在实际上表现为身体的仪式化之"为"。这种仪式化的"为"对身体的约束,强调与人的真性情相通,与西方传统哲学中对身体制度化、格式化的规训和惩罚有着本质的区别。这使礼不仅仅是身体的形化,同时也是各种社会关系的形化。在这个意义上,礼隐性地涵盖了作为整体的社会性领域,或者说,社会关系的平衡被转喻在身体之上,礼仪规范下的人的身体的流动,则成为对宇宙以及社会秩序的一种维持。From the perspective of the concept of＂body＂,confucianists’emphasis on＂ren＂and＂li＂presented the characteristics of embodiment of benevolence and proprieties in body.Human’s ritual existence,which is based on the body and fulfilled by practice,makes＂li＂in effect find an expression in body’s ritualized form＂wei＂.The restrictions on body of the ritualized＂wei＂put an emphasis on human’s true nature and is essentially different from the discipline of the ragulations and formulations of body in traditional western philosophy.This determines that＂li＂is not only the embodiment of body,but also various social relations.In this sense,＂li＂recessively encompasses all fields of society which operates as a whole.Or rather,body as the vehicle of the balance of social relations and people’s behavior directed by rules of etiquette then become a kind of maintenance of the cosmos and institution.

关 键 词：礼 身体 仪式 为 

分 类 号：B222[哲学宗教—中国哲学]