论战国时代儒家乐教的失落  

The Loss of Confucian Music Education in the Warring States Period

作　　者：杨传召 Yang Chuanzhao

机构地区：[1]中国人民大学国学院,北京100872 [2]山东社会科学院

出　　处：《孔子研究》2022年第1期97-105,158,共10页Confucius Studies

基　　金：“中华君子文化基金”资助项目“战国时代乐教的失落及其对于君子人格养成之影响”之阶段性研究成果。

摘　　要：自周初至孔子之时,乐教作为人文教育极为重要的组成部分,始终受到关注、推崇与系统性地实施,而其彻底的失落则发生于孔子身后的战国时代。由于乐教本身具有的特殊性及其与时代环境之间的紧张关系,在儒门之外,乐教乏人问津或遭受峻厉批判。而于儒门之内,孟子对于乐教已十分陌生,这是应当受到重视的孔孟之间又一重大分别;荀子则着力将"乐"纳入自身"隆礼重法"的思想架构之中,其对乐教的理解已与过往的时代迥然有异。乐教的失落,深刻影响了后世儒家学术与精神气质的养成。而对这一历程的自觉认识,对于当今儒家教育的重建、人文教育的发展仍具有重要的镜鉴意义。From the early years of Western Zhou Dynasty to Confucius, music education, as an important part of humanistic education, has always been concerned, respected and systematically implemented. However, after the death of Confucius, music education was completely lost during the Warring States period. Due to the particularity of music education itself and the tense relationship between music education and the environment of the times, music education has been unpopular or severely criticized outside of Confucianism. Within Confucianism, Mencius was very unfamiliar with music education, which indicated another important difference between Confucius and Mencius. Xunzi incorporated music into his ideological framework of "respecting rites and emphasizing law", and his understanding of music education has been very different from that in the past. The lack of music education has a profound impact on the formation of Confucian academic and spiritual temperament in later generations. The conscious understanding of this process still has important reference significance for the reconstruction of Confucian education and the development of humanistic education.

关 键 词：孔子 乐教 《乐记》 孟子 荀子 

分 类 号：B222[哲学宗教—中国哲学]