論朱熹禮學實踐中的「經權觀」

朱熹的禮學實踐，大致可分為「禮書之編纂」與「日常禮儀之實行」兩者。「禮書之編纂」，主要成果即在《家禮》與《儀禮經傳通解》兩部禮書。《家禮》之編纂，旨在將近人實用禮書或禮學論述加以簡省、清晰化；《儀禮經傳通解》之編纂，則在文獻考究的意義上，以《儀禮》為主軸，依朱熹新創的經傳結構，作成一部新的禮學經典。至若「日常禮儀之實行」，可見於朱熹與時人討論日常禮儀的文書中，其中記載了他們針對那些禮經文獻無法含括的複雜社會狀況，斟酌、權量的過程。「經權」觀點在傳統中國思想而言，是普遍性之「經」與特殊性之「權」二元結構的倫理學式觀點。「經」與「權」之間，不是單純的對立，而是一種辯證關係。本文以為，在朱熹禮學實踐的過程中，「經權」觀點是一個重要的思想基礎，原因在如下三點：第一、「禮」、「經」兩個概念，通過了「禮經文獻」的形式，成為一種具有整體性的認知對象，在此脈絡下，當朱熹調整禮儀與文獻結構時，必然要以「經權」觀點為基礎。第二、「日常禮儀之實行」應本於禮經文獻，但禮儀實施本身具有時空變異的特性，如何在現實環境與古禮文獻中作調整，亦考驗著朱熹的「經權」觀點。第三、在「經權」觀點下，朱熹之編纂《家禮》，其實可視為一種對成文「禮經」的「權衡」過程，從而達到因時制宜的「權宜」目的。另一方面，《儀禮經傳通解》之成立，則不是一種「權宜」之作，而是經過「權衡」，並期待它能流傳久遠的禮經文獻。

關鍵字

朱熹；禮學；經權；《家禮》；《儀禮經傳通解》

並列摘要

Zhu Xi's practice of Li studies, include the compilation of ritual books and the practice of ritule. The main achievements of compilation of ritual books, are Jia Li and Yi Li Jing Zhuan Tong Jie. The compliation of Jia li, intended to make the old ritule dicources simpler and clearer. The compliation of Yi Li Jing Zhuan Tong Jie, was a new style of ritule book which mainly based on the Yi Li. The practice of ritule, which means the process of Zhu Xi discussed the ritule questions with people of the time through letters. The conception of ＂Jing Quan＂ is a trditional chinese ethical thought about the opposing position between universality(Jing) and particularity(Quan). Jin and Quan are not entire opposte to each other, however, they are a pair of dialectical conceptions. This article argues that the concption of ＂Jing Quan＂ is a important foundation of Zhu Xi's practice of Li. There are three reasons to support it: first, Li and Jin are a pair of recognizable objects which are viewed as a whole in the style of the Confucian classics. In this thought, when Zhu Xi adjusting the ritules or the style of the Confucian classics, he must base on the conception of the ＂Jing Quan＂. Second, the practice of ritules should be based on the Confucian classics, but the ritules are naturelly changeable, how to balance the practicalities and the ancient books? It was testing Zhu Xi's conception of ＂Jing Quan＂. Third, through the conception of ＂Jing Quan＂, the process of Zhu Xi's compliation of Jia li, could be seemed as a kind of ＂Quan Heng(adjustment)＂ to the old ritule books, and the outcome of ＂Quan Heng＂ is a kind of ＂Quan Yi(expedient)＂. On the other side, process of Zhu Xi's compliation of Yi Li Jing Zhuan Tong Jie is not a ＂Quan Yi＂ but a new Confucian classics through Zhu Xi's ＂Quan Heng＂.