《禮》學與柳宗元古文創作
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Date
2011/8-2012/7
Authors
王基倫
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Abstract
本文擬從柳宗元的家世背景，討論柳宗元對禮學的認知意涵，由此確立禮學觀念與生活方式，既可能是指他的行止表現，也可能指他的文章表現。 柳宗元一生遵守儒家之道，禮學與柳宗元的古文創作的關聯主要在幾個方面：一、在敘事方面，柳宗元記錄了家族親朋好友的禮學教養，不嫌辭費地說明了他們的禮學教養與生活方式，尤其對於家族中的女性著墨更多。記錄他們恪守禮制的過程，也就說明了柳宗元的禮學淵源的來源。二、在論述方面，柳宗元重視「仁義」為「禮」的內在根本，討論古代禮制往往有不同於時人的見解；而他的官員身分，又讓他能有機會修建孔廟，興復儒教。他又十分關注政治社會層面的問題，因而「禮」成為社會行為、政治行為的指導原則，指向對外在具體事件的判準之建立，求得一個合理適當的安頓生命的位置，如此理解，才能明瞭他一再強調的「道」，是指「有益於時政，有益於生民」的追求，禮學表現在古文寫作上具有道德性，是重視民意，革除弊政。借助這般社會道德價值的重建，我們才能感受到古文運動提倡者能用古文來闡明這個道，所以文可以復興，道也得以復興。柳宗元古文的表達方式具有道德性，這才是他的思想特質所在，也是最能代表中國古代文學散文的藝術成就和審美特徵的方式之一。
This article probes into Liu Zongyuan’s clan and family backgrounds to discuss his cognitive implication on Lixue (Propriety), and to constitute his notion on Propriety, and his lifestyle which are probably presented by his conducts of life, and possibly by his compositional performance. In his lifetime, Liu Zongyuan conforms to the Way of Confucianism, the relevance between Propriety, and his prosaic creativity is chiefly presented in two aspects: (1) narration, he records his own family, and friends who are well-educated in Propriety, meticulously narrates their self-cultivation in Propriety, and their ways of life, especially, his portrayal of females in his family. He narrates their how-to-respect-and-observe Propriety which implies his own cultivation originated, and grounded in Propriety. (2) argumentation, he emphasizes the intrinsic values of ’Humaneness and Righteousness’ as ’Propriety,’ he discusses how Propriety of the ancients sometimes differs from the current notions； as a status of an officer, he has an opportunity to construct Confucius Temple, and to restore Confucianism. He is also concerned about socio-politico problems, for Propriety plays itself as a directional rule of socio-politico acts, it points straight forward to the foundation of criteria for external-and-concrete affairs, and the search for a stance of life in peace and properness. Put it in this way, we can understand why Liu Zongyuan always emphasizes on the Dao (the Way) that signifies the search for ’helpfulness for current politics, and usefulness for folk,’ his performance of Propriety provides his writings the sense of morality, namely, his classical compositions pay attention to folk’s benefits, helpfully reform, and abolish the misgovernment. By reconstructing the value of social morality, we are able to sense that Guwen movement advocators can make use of Guwen to illuminate the Dao, and the Dao has been restored.
This article probes into Liu Zongyuan’s clan and family backgrounds to discuss his cognitive implication on Lixue (Propriety), and to constitute his notion on Propriety, and his lifestyle which are probably presented by his conducts of life, and possibly by his compositional performance. In his lifetime, Liu Zongyuan conforms to the Way of Confucianism, the relevance between Propriety, and his prosaic creativity is chiefly presented in two aspects: (1) narration, he records his own family, and friends who are well-educated in Propriety, meticulously narrates their self-cultivation in Propriety, and their ways of life, especially, his portrayal of females in his family. He narrates their how-to-respect-and-observe Propriety which implies his own cultivation originated, and grounded in Propriety. (2) argumentation, he emphasizes the intrinsic values of ’Humaneness and Righteousness’ as ’Propriety,’ he discusses how Propriety of the ancients sometimes differs from the current notions； as a status of an officer, he has an opportunity to construct Confucius Temple, and to restore Confucianism. He is also concerned about socio-politico problems, for Propriety plays itself as a directional rule of socio-politico acts, it points straight forward to the foundation of criteria for external-and-concrete affairs, and the search for a stance of life in peace and properness. Put it in this way, we can understand why Liu Zongyuan always emphasizes on the Dao (the Way) that signifies the search for ’helpfulness for current politics, and usefulness for folk,’ his performance of Propriety provides his writings the sense of morality, namely, his classical compositions pay attention to folk’s benefits, helpfully reform, and abolish the misgovernment. By reconstructing the value of social morality, we are able to sense that Guwen movement advocators can make use of Guwen to illuminate the Dao, and the Dao has been restored.