礼的义涵与儒家身体观——“礼,体也”故训发覆  

The Meaning of Rites and the Confucian View of the Body:Clarifying the Old Interpretation of “Rite Means the Body”

作　　者：关长龙[1,2] Guan Changlong

机构地区：[1]浙江大学古籍研究所 [2]浙江大学汉语史研究中心,杭州310027

出　　处：《国际儒学（中英文）》2022年第3期29-34,167,168,共8页International Studies on Confucianism

摘　　要：“修身为本”是儒家思想中的一个重要共识,由此带来的形神关系、身心关系、心性关系等等的思考与认知,也成为儒学史上备受关注的议题。这些思考与认知的结果要在人的生命活动中得到“体”现,以完成修身的目的,由此遂形成了儒家独有的身体观——礼仪身体观。其影响所及,礼仪也被视为中国人的生活方式和中国传统社会的根本特征——礼仪之邦。用“体”来解释“礼”,在先秦两汉文献中有不少记载,从二字的造字本义及文献用例可知,人体合于道德规范的行为表达就是“礼仪之体”,它是人类身体不可或缺的组成部分。礼仪之体既是人类从童子转变为成人的必备要素,也是人类与禽兽行为区隔的根本所在。现代字典中对“体”“礼”二字的这一义项皆付缺如,这对传统文化特别是儒家思想的理解与研究无疑是有不利影响的。“Self-cultivation oriented”(xiu shen wei ben修身为本)is an important consensus in Confucian thought.The contemplation and recognition of the relationship between form and spirit,body and mind,and mind and nature has also become an issue that has been given a lot of attention in the history of Confucianism.The result of this contemplation and recognition must be“embodied”(ti体)in the activities of people’s lives in order to achieve the purpose of self-cultivation,thus forming the unique bodily perspective of Confucianism.As far as its influence is concerned,rites are also regarded as the Chinese way of life and a fundamental feature of Chinese traditional society—a state of rites.There are many records in the literature of the pre-Qin and Han dynasties in which“rite”(li礼)is explained by way of“body”(ti体).The embodiment of rites is not only a necessary condition for human beings to change from children to adults,but also forms the fundamental difference between human and animal behavior.The way the words“body”and“rite”in modern dictionaries lack meaningfulness undoubtedly has an adverse impact on the understanding and research of traditional culture,especially Confucianism.

关 键 词：礼仪 身体 生命观 成人 人禽之辨 

分 类 号：K892.9[历史地理—民俗学] H13[历史地理—历史学]