儒家“戏谑”观:从接受到警惕  

The Confucian View on Banter:From Acceptance to Vigilance

作　　者：叶达 Ye Da

机构地区：[1]中共浙江省委党校哲学教研部,浙江杭州311121 [2]中共浙江省委党校浙江省哲学社会科学重点研究基地“文化发展创新与文化浙江建设研究中心”

出　　处：《文史哲》2024年第5期157-164,168,共9页Literature,History,and Philosophy

摘　　要：戏谑是一种以引起他人积极情绪反馈为目的且在大多数场合不具备道德属性或义理价值的交往型活动。宋以前儒家对戏谑行为大体持开放态度。以孔子、毛公、郑玄、孔颖达、韩愈为代表的儒者都肯定戏谑的合理性,尤其以郑玄“君子之德,有张有弛,故不常矜庄而时戏谑”的表述最为经典。这与他们将戏谑视为一种具有调适功能的行为活动有关。宋明道学家则主要将其视作一种摇荡性情、妨碍德性生成的危险行为,戏谑与生命内在的冲动与欲望被紧密关联起来。宋明道学家对戏谑持警惕态度,与他们建立的以道德本体为根基、以道德生命为基本面向的生命学说体系密不可分。在这样的学说中,一颦一笑、一言一行都被赋予义理价值,这就导致无道德或义理意义的戏谑行为被排斥在真实而庄严的道德生命之外。其中,刘宗周将“谑”“笑”视为导源于七情且必须对治的“显过”,可谓道德严肃主义之典型代表。Banter is a kind of communicative activities having no moral or moral value in most situations that aims to elicit positive emotional feedback from others,and pre-Song Confucians generally held a liberal attitude towards it.Its rationality was affirmed by Confucian scholars represented by Confucius,Mao Gong,Zheng Xuan,Kong Yingda,and Han Yu,and there had been a classic statement by Zheng Xuan that a gentleman with virtue is not always serious,but often engages in banter.It is related to their view of banter as a kind of adaptive activity.Neo-Confucianists in the Song-Ming period regarded it as a dangerous behavior that sways the temperament and hinders the generation of virtue and associate it with the inner urges and desires of life.Their wary attitude towards banter was closely related to their living theory based on moral ontology and moral life,in which every twinkle and smile,every word and deed was given a moral value,and it led to the exclusion of banter as a kind of meaningless actions for the most part from the true and solemn moral life.Liu Zongzhou regarded banter and laughter as“overt fault”originated from the seven emotions and must be treated,which could be regarded as the typical representative of serious moral theory.

关 键 词：戏谑 宋明道学 接受 道德严肃主义 儒家幽默文化 

分 类 号：B222[哲学宗教—中国哲学]