老子礼论研究
摘 要
老子礼论以自然主义为主，人文主义为辅，传统礼学中合于自然的部分老子取而用之，违背自然的部分绝对舍弃，所以老子并非绝对反礼，而是反对礼中干扰生命本真的形式化内容。本文以老子礼论为研究方向，首先要理清老子所谓之礼的文质问题。老子礼论以“道”为本质，礼依“道”而生、依“道”而存。“道”的生成论意义决定了其在时间上先于礼，决定了礼的存在；“道”的本体论意义决定了其在逻辑上先于礼，决定了礼如何存在。“德”是“道”具体落实在人生层面上的表现，老子推崇的柔弱处下、为而不争、节俭少欲等德性既是“道”的体现又是对周礼礼意的继承，所以礼意与“德”具有一定的内在统一性。老子强调“道-德-礼”这一价值序列是对“质胜文”的肯定，礼文表达礼质而不能逾越礼质。老子主张剔除繁文缛节，保留必要的礼仪，用礼复合“道”之本质，应是“返礼”，而不是“反礼”。老子礼论的实践理路概括而言是“为无为”。若要礼以理想形式存在并发挥作用，按照老子哲学思维则需采取“无为”之方法才能达到“无不为”的目的。“为无为”之理路具体涵盖三个方面：其一，“法自然”。礼以自然为第一法则，礼的产生和践行都应是自然而然的过程，礼“法自然”是对生命的关切与约束的统一。其二，“欲不欲”，不欲俗人之所欲，以不欲为欲。圣人之所欲总的来说即“见素抱朴，少私寡欲”，具体而言就是不以权位、声色货利以及“生生之厚”为欲。其三，“学不学”，学习众人所不学。众人之所学是“益”，圣人之所学是“损”，减损虚文，几近于“道”，维系自然之礼相比增益具体的礼制知识具有更高的价值。老子构建道、德、礼三者统一的礼论，为的是实现其对政治、社会、心理三方面的价值追求。首先，老子希望在不违背社会等级秩序的前提下，因任百姓自然之本性，推行“圣人之治”，达到天子无为，百姓自化的治理模式。其次，老子希望构建由精神之“同”发展到现实社会之“同”的“玄同”社会秩序。最后，老子欲重拾本心，复归如婴儿般自然单纯的内心状态，实现对道心境界的追求。老子深谙用礼而不推崇礼，为的是弱化人文，强调自然，其礼论终究是围绕其思想核心——“道”展开的。
关键词 老子 礼 道 自然
Abstract
Laozi’s theory of rite is based on naturalism, supplemented by humanism. Some of the traditional rituals that are part of nature are used by Laozi, and those that violate nature are definitely abandoned. Therefore, Laozi does not absolutely oppose rites, but objects to rites interfere with the formal content of life. This article takes Laozi’s theory of rite as the research direction. First of all, it is necessary to clarify the theories of essence of Laozi’s so-called rites. Laozi’s theory of rite take Tao as the essence, and rites are born according to Tao and exist according to Tao. The generative significance of Tao determines that it precedes rites in time and determines the existence of rites; the ontological significance of Tao determines that it logically precedes rites and determines how the rites exist. “Moral” is the manifestation of Tao concretely implemented at the level of life. Laozi respected morals such as humble, indisputable, frugal and ascetic are both the manifestation of Tao and the inheritance of Zhou Li, so rites and moral has a certain degree of internal unity. Laozi emphasizes that the value sequence of “Tao-moral-rites” is an affirmation of essence above form. The ritual expression expresses the ritual quality, but cannot exceed the ritual quality. Laozi advocated removing red tape and retaining necessary rituals. The use of rituals composes the essence of Tao, so it should be “returning rites” instead of “anti- rites”. In a general sense, Laozi’s ritual theory of practice is “Inaction”. If we hope that rituals will exist in an ideal form and play a role, according to Laozi’s philosophical thinking, we must adopt the “Inaction” method to achieve the goal of “all without exception”. The “Inaction” method covers three aspects in detail: First, “Emulating Nature”. The rites take nature as the first rule and the production and practice of rites should be a natural process. The rites take the law of nature is the unity of concern and restraint of life. Second, longing what the layman do not desire. The saint’s desire is, in a general sense, “seeing simplicity, less sins and desires”, and specifically speaking, it does not want power, savvy goods an d health preservation. Th ird, learning what the layman does not learn. What the layman learns is “benefit” and what the saint learns is “loss”. Maintaining the rites of nature has higher value than gaining specific ritual knowledge. Laozi builds the
unified theory of rite of Taoism, morality, and rituals in order to achieve its values of political, social, and psychological pursuit. First of all, Laozi hopes to conform to the nature of the people and implement the “rule of the saints”, without prejudice to the order of the social hierarchy, to achieve the mode of governance that the emperor is inactive and the people become self-reformed. Second, Laozi hopes to build a “mutually” social order that evolves from the same spiritual develop to the same social. In the end, Laozi wants to return to a pure natural state like a baby and realize his pursuit of Taoist realm. Laozi profoundly uses rites instead of cultivating rites, in order to weaken the humanities and emphasize the nature. Laozi’s theory of rite is ultimately centered on his ideological core—Tao.
Key words Laozi rite Tao nature
目 录
引言 (1)
第1章老子其人其书及背景 (3)
1.1 老子其人 (3)
1.2 老子其书 (5)
1.3 周礼发展之概述 (6)
第2章老子礼论的文质 (9)
2.1 礼之质 (9)
2.2 礼之意 (12)
2.3 礼之文 (16)
第3章老子礼论的实践 (20)
3.1 法自然 (21)
3.2 欲不欲 (25)
3.3 学不学 (28)
第4章老子礼论的价值 (31)
4.1 “圣人之治”的政治理想 (31)
4.2 “玄同”的社会秩序 (33)
4.3 “复归婴儿”的道心境界 (35)
结语 (37)
参考文献 (39)
致谢 (42)
攻读学位期间取得的科研成果 (43)