古代中國儒家「禮」思想中的環境論和空間性
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Date
2012-11-29
Authors
潘朝陽
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Abstract
自周公制禮作樂，古代中國的禮之世界，就已存在，其核心內容為孔子繼承 發揮，形成儒家重要的學術和思想的典範，從茲以後，古代中國從先秦到漢的儒 家思想，一直具有具體在世間實踐其仁義之道的施作之方，是《六經》中的《禮 經》。 雖然是否真正有過孔子手訂的《禮經》，為學者所疑，但荀子既著有《禮論》， 且《史記》亦載有〈禮書〉，則先秦儒家典籍中實有禮思想，應無庸置疑。何況 《大戴禮記》、《小戴禮記》，甚至被稱為新莽時期偽造的《周官》，其等的內容， 明顯表達了古代中國儒家的禮世界之觀點。 古代中國的禮思想中的世界，從宗教心靈的信念而至貴族的政治社會規約以 及庶民百姓的日常生活世界中的規定，它呈現為一種古代中國的人文憲章：就是 貼切於人在天地之環境和空間之中的密契和規約之文本，含有豐富的中國古典時 期的環境論和空間性。 環境破毀以及空間異化已經是顯著的人文危機，全球各大宗教倫理已多有從 其經典中尋求久遠的人與環境和人與空間之相處之道者，如基督宗教、伊斯蘭 教、佛教、婆羅門教以及中國道家均是，而中國儒家古典亦含此中深厚訊息。 本研究依據環境倫理和存在空間之觀點入路，取經典詮釋學之路向，批覽省 閱注記相關典籍，據此而詮釋古代中國儒家禮思想中的環境論和空間性。
Since the Duke of Zhoustandardized the social rituals, “Li” had long been practiced in ancient China. Confucius elaborated this very notion and it has become one of the key concepts in Confucianism. Since then, the most importantmanual codeof Confucianismuntil Han Dynasty had been Li-Jin (Classic of Rites). Although there has not yet been a consensus on whether Confucius is the author of Li- Jin, an unequivocal sense of “Li” can be manifestly found among many ancient Confucian classics such as Xunzi’s Discourse on Ritual, Sima Qian’s Records of the Grand Historian, Senior/Junior Dais’Book of Rites and Liu Xin’s Rites of Zhou. In ancient China, “Li” had been a spiritual notion implemented in both ruling elite and folk people’s life-world; it plays a significant role as the charter, the stipulation and agreement between human, heaven and earth. It shall be seen that the very concept of “Li” is one of the main sources for understanding the environmentalism and spatiality in ancient China. Environmental damage and spatial alienation have become urgent issues for contemporary world. Major religions and ethical traditions such as Christianity, Islam, Buddhism, Brahmanism and Taoism are seeking solutions in their classics and scriptures that reveal the proper relationship between human and world. Confucianism, as one of the great traditions, also contains the richness of the same kind information. The research shall approach the issue with the notions of environmental ethics and existential space; it shall take the method of classic hermeneutics in examining relevant scriptures and literatures to discuss the environmentalism and spatiality implied in the ancient Confucian conception of “Li”.
Since the Duke of Zhoustandardized the social rituals, “Li” had long been practiced in ancient China. Confucius elaborated this very notion and it has become one of the key concepts in Confucianism. Since then, the most importantmanual codeof Confucianismuntil Han Dynasty had been Li-Jin (Classic of Rites). Although there has not yet been a consensus on whether Confucius is the author of Li- Jin, an unequivocal sense of “Li” can be manifestly found among many ancient Confucian classics such as Xunzi’s Discourse on Ritual, Sima Qian’s Records of the Grand Historian, Senior/Junior Dais’Book of Rites and Liu Xin’s Rites of Zhou. In ancient China, “Li” had been a spiritual notion implemented in both ruling elite and folk people’s life-world; it plays a significant role as the charter, the stipulation and agreement between human, heaven and earth. It shall be seen that the very concept of “Li” is one of the main sources for understanding the environmentalism and spatiality in ancient China. Environmental damage and spatial alienation have become urgent issues for contemporary world. Major religions and ethical traditions such as Christianity, Islam, Buddhism, Brahmanism and Taoism are seeking solutions in their classics and scriptures that reveal the proper relationship between human and world. Confucianism, as one of the great traditions, also contains the richness of the same kind information. The research shall approach the issue with the notions of environmental ethics and existential space; it shall take the method of classic hermeneutics in examining relevant scriptures and literatures to discuss the environmentalism and spatiality implied in the ancient Confucian conception of “Li”.