摘要
王夫之把理学融入对《礼记》的阐释中,把理作为礼的根据,认为理是一切流行变化之体,礼是理的具体化、仪文化;礼不仅仅是外在的制度仪节,更是天理人情、中和化育之德的显现。在对制礼原理的阐释中,王夫之认为人是天的最高造就品,天理和人情同源异用,始终把根据天理来制定礼乐,用礼乐来调节人情以达致天理作为根本着眼点。在对待古礼上,王夫之吸收了朱熹的观点,主张在固守大经大法的前提下允许枝节处损益趋时;对古礼不轻易改变,也不拘泥死守。王夫之的阐释使礼具有了更浓烈的人文色彩。
Wang Fu-zhi fused Neo-Confucianism＇s visual angle into hermeneutics on Lichi （Book of Rites）, made principle as the foundation of rites, and rites are only materialization and ceremony of principle. He even more considered that rites are the visualization of Heaven＇ s justice, human feelings, and equilibrium and harmony in universe. In aspect about principle of making rites and music , Wang considered that human is the top-flight product from Heaven, principle of Heaven and human feelings are same origin, but different function. He was always with a view of making rites and music to adjust human desires so that achieve the principle. In aspect about looking on age-old rites, Wang absorbed a point of view from Zhu Xi, protested that we couldn＇ t easily change ageold rites, neither stick to change little spot. The hermeneutics of Wang made ancient rites more humanistic shape.
出处
《北京大学学报（哲学社会科学版）》
CSSCI
北大核心
2006年第6期39-45,56,共8页
Journal of Peking University(Philosophy and Social Sciences)
关键词
王夫之
《礼记》
礼
理
仪文
Wang Fu-zhi
Lichi（Book of Rites）
Rites
Principle
Ceremony
