礼乐身体与人文空间互构:矍相圃的当代启示  

作　　者：钦白兰[1] 吴宗杰[2] 宋海涛 

机构地区：[1]浙江大学与威斯康辛大学 [2]浙江大学跨文化与区域研究所 [3]曲阜市图书馆

出　　处：《文化研究》2015年第2期361-376,共16页Cultural Studies

基　　金：中央高校基本科研业务费专项资金资助(15)

摘　　要：本研究是针对曲阜圣迹矍相圃进行的历史人类学考察。从身体这一文化概念出发，阐释了矍相圃的礼义空间及其中身体的建构，并在解读圣迹两千多年空间实践中，展露礼乐身体对当今人文空间建设的启示。在矍相圃习射礼，孔子最初欲彰显人可修身正己的身体模样与德行空间美感。作为父子君臣，古人的文化身份经射礼以身体叙述大义空间，便可成礼乐身体。与此同时，古人不断回溯礼乐身体原型,用石碑、土台、石井等空间标记营造矍相圃圣迹的记忆空间。特别是，矍相圃圣迹在明清时建构为射圃空间，以射礼凸显了矍相圃做人修身的空间教化意义。礼乐身体及其礼义空间实践，对今天城市、里居、学校的人文空间建构有重要启迪，对如何将今天的消费身体转化为道德身体并构建相应的教化空间建设也具有现实意义。Based on historical anthropology, this paper aims to offer interpretations on a heritage site of Juexiangpu at Qufu, China From perspective of body, an idea of ritualmusic body was found in Confucian tradition through which an esthetical sense of humanistic space will definitely shed lights to present China In Confucius time, the site was used to carry out Archery Ritual through which bodies could be elaborated and governed through selfregulations Ritualmusic body, inscribed with moral virtue, shapes cultural identities when the selfappropriated itself to distinctive cultural roles such as father, son, emperor and subject Juexiangpu hence has been preserved in terms of natural landscape and memories on ritualmusic body for over 2500 years As a sacred space, the ancient also used a stone tablet, a mound or a stone to mark space for remembering this site During Ming and Qing period, the heritage site was even reconstructed into pedagogical space for Archery Ritual curriculum and practice by the government In a word, the esthetical value, embedded in mutual constructions between ritualmusic body and humanistic space, will trigger implications to reconstructions of todays urban or living space that has beendwelled by economic bodies stuck in so many consuming desire struggles Possibly, humanistic spaces could also help to transform economic bodies to ritualmusic bodies by its underpinned pedagogical significations.

关 键 词：礼乐 空间 身体 矍相圃 射礼 

分 类 号：K892.9[历史地理—民俗学]