“圣人礼禁”与“身国同构”——《管子》身体政治论研究  

Sage’s rites and taboos and body-state homogenetiy:Guanzi’s body politic theory

作　　者：杨滢桐 刘耘华 Yang Yingtong;LIU Yunhua(School of Humanities,Shanghai Normal University,200234 Shanghai;Departmennt of Chinese Language and Literature,Fudan University,200433 Shanghai)

机构地区：[1]上海师范大学人文学院,上海200234 [2]复旦大学中文系,上海200433

出　　处：《陕西理工大学学报（社会科学版）》2023年第6期1-7,17,共8页Journal of Shaanxi University of Technology(Social Science)

摘　　要：《管子》的身体政治论以“身国同构”为基础,以天人感应为背景,以圣人身体为枢纽,以“圣人礼禁”为主要手段。“圣人礼禁”包括圣人祭祀祖先神明及宇宙的行为和具体政令。通过修炼,圣人将身体空间进行扩展以嵌入宇宙从而获得神圣性。在此基础上,礼禁要求圣人增加身体在空间位置、外在形态等方面与宇宙的类同以获得更多政治权威。圣人建筑作为圣人身体空间的转喻也分享并累积了政治权威,所以礼禁要求圣人同时摹写宇宙与圣人建筑,获得权威的圣人身体成为政治摹写的对象。《管子》从身体思想衍生出政治理论并制定政策,这些政策的实施回返地加强了圣人身体的权威。在这一过程中圣人身体表现为兼具躯体康健完备、精神自由通达与政治权威,展示了身体与宇宙互通的可能性。The body politic theory of Guanzi is based on the homogeneity of the body and the state,with the connection of heaven and man as background,takes the body of sage as the pivot and the rites and taboos of sage as the main means.The sage’s rites and taboos include rituals to the ancestors,cosmos and other specific decrees.Through cultivation,the sage expands the space of his body in order to enter cosmos and thus acquire political authority.On this basis,the rites and taboos require sage to increase the similarity of the body’s location and external form with cosmos in order to gain more political authority.Architecture of sage,as a metaphor for the sage’s body-space,also shares and accrues political authority.So the rites and taboos require sage to imitate both the cosmos and the architecture of sage.The sage’s body,having gained authority,becomes the sample of policy,Guanzi derives political theories and policies from the idea of the body,which in turn reinforces the authority of the sage’s body.In this process,the sage’s body becomes an ideal body with physical health,spiritual freedom,and political authority,demonstrating the possibility of interconnection between the body and the cosmos.

关 键 词：礼 礼禁 身国同构 身体政治 《管子》 

分 类 号：B226.1[哲学宗教—中国哲学]