摘要
"垂衣裳"早见于《易传·系辞下》,最初用以形容包括尧、舜在内的圣王形象。"衣裳"的色彩、图案、样式被认为源于圣人观象,体现"乾坤尊卑"之理。儒家将"衣裳"视为标示等级和管理社会的工具,认为"衣裳"根源于"礼",服务于"礼",损益于"礼",具有礼乐教化的功能。"垂衣裳而治"就是圣王以服制垂示天下,而天下大治。从"垂衣裳"可以窥探儒家"无为而治"之究竟。
The term of ＂ drooping of costumes＂ , which v-as seen earlier in the Great Treatise { II} , manifests an image of the ancient sage kings including Yao and Shun. The color, desigm, and style was considered drawing from the images observed by the sages and representing highness of trigram Qian symbolizing heaven and humility of trigram Kun symbolizing earth. Confucians regard costumes as signs of social classes. To Confucians, costumes symbolize rite and rituals and thus possess the function of edification. ＂ Drcoping of costumes＂ means that the sages hang down the system of costumes and the world under heaven is peacefully governed. By analyzing the connotations of ＂drooping of costumes＂, we can probe into the real meaning of Confucian ＂governance by doing nothing that goes against human nature＂.
出处
《周易研究》
CSSCI
北大核心
2011年第4期84-89,共6页
Studies of Zhouyi
关键词
垂衣裳
服制
礼治
儒家
drcoping of costumes
system of garments
statecrafts by rite and rituals
Confucianism
