透過您的圖書館登入
IP:54.198.37.250
  • 學位論文

齊、魯視野下之荀子思想研究—以「禮義源 頭」、「稷下學風」與「光明思想」為中心

The Research of Xunzi in Qi and Lu Vision: Focusing on Ritual, Ji-Xia Academy and Brightness Thought.

指導教授 : 林聰舜

摘要


本文透過齊國稷下學風與魯國周禮儒學來檢視荀子思想。 就魯學方面,透過五爵制與列鼎制度的交互考證,再加上西周創國之初仍必須依靠殷商文化支援的歷史事實,西周並不存在一個在開國之初就業已成熟、穩定、森嚴的等級制度;而西周中期共王之後的禮制改革,雖然確立了以周人文化風格為主的禮樂體系,但是終西周一朝,絕大多數時期屬於拓荒殖民的奮鬥歷程,周王室僅具名義上的分封及少數人員的有限贈與,至於如何完成分封國土之征服與統治,則必須倚靠各封國自行努力,因此除了與周王室在血緣關係上較為緊密的姬姓諸國,尚能服膺由西周天命觀下所產生粗略的等級制度,其他封疆諸國,基於血緣情感、利益考量,並無形成後儒所云之縝密封建等級制。職是之故,荀子所提倡之禮,實質內容就不是來自西周之禮,而是承繼《左傳》、孔子以降,公卿士大夫所提倡之禮樂文化。值得注意的是,由於荀子所處的年代已趨戰國之末,兼併戰爭慘烈,各國皆以強調尊君、上下軍功爵位之變法來因應此一巨大變局,因此荀子在繼承春秋左傳以降之禮樂文化之際,亦將變法的意涵融合進入禮義系統之中。 就齊學而言,東夷齊地不僅為諸子學派的文化重鎮,東齊海濱氤氳蒸騰的特殊地理條件,更使齊地為古典神話的發源中心。從鄒衍五行之說、莊子的神話取材到孟子的「歷史循環預言論」,多少皆與東海之濱----東夷齊地有所關聯。然而荀子曾經遊學稷下,「三為祭酒」,「最為老師」,與稷下齊風的染習甚深, 從荀子擅言「變化」,喜用「玉」、「珠」來形容為善之效,更用「蛟龍」、「神明」形容聖心之狀,這些孔孟不常使用的奇異詞彙,荀子卻信手拈來、運用自如, 再加上荀子強調「化」境之後的聖人境界往往出現天地意象的誇飾形容,而在戰國諸子中,強調「化」境工夫境界之誇飾言語者,乃是與齊風關係密切之莊子,如此一來,不難看出荀子學說中齊學所佔的比重。 儘管荀子所提倡之禮並非實質來自西周之禮,但是荀子畢竟是儒家,《詩》、《書》等代表周人文化價值之傳世文獻,即成了荀子努力汲取的文化資源。除了單純地直接引用文句外,荀子進一步承繼《詩》、《書》中具有「刑德二元」之光明思想,並以此光明思想,結合稷下「精氣說」,形成一具有儒家特色之光明工夫論。除此之外,荀子禮學帶有功利色彩,但亦能保有留儒家的道義傳統;而「禮者,養也。」在強調滿足人性慾望的同時,也不忘以道德節用加以調和。由此觀之,荀子雖以儒家自居,但不難發現其將稷下齊學融於儒家的苦心;而荀子雖「三為祭酒」,「最為老師」,與稷下學派浸染甚深,但荀子卻也堅持儒家道義傳統,在稷下學風盛行之際,勇敢無畏展現儒生本色。

關鍵字

禮義 稷下 光明 荀子

並列摘要


Xunzi is known for the theory of humanity evil, and becomes a unique school in the Confucianism. However, under the powerful influence of metaphysical morality thinking of Mencius, the uniqueness and value of the idea of Xunzi is not completely settled. Most scholars believe that Xunzi’s thinking lacks autonomy and universality with regard to the idea of “the transformation of humanity,” because it lacks an organic root of moral system. Therefore, the method of research Xunzi today must get rid of the influence of Mencius This paper is based on a large number of unearthed documents, combining with the history of academic development and the Book of Xunzi, trying to clarify the real status of Xunzi, in history. This article aims to elucidate three topics of ritual source, Chi-Hsia Academy and Brightness Thought. In the beginning, the ritual, li 禮, in Xunzi concept has based on the ritual of the Zhou Dynasty; however, we found that Xunzi was following the li 禮 which aristocracy in the face of social chaos to build a set of maintenance of social order etiquette by unearthed documents. Therefore, the ritual, li 禮, in Xunzi is quite different from Lu country. Second, we can find a lot of brightness image in The Book of Songs(詩經) and Shangshu(尚書); however, we can’t find the same inheritance of brightness image in The Analects of Confucius and the book of Mencius. To my surprise, we found a lot of bright images in the book of Xunzu who is a Confucian heresy. Why is there such a situation, being worthy of further study. Finally, Xunzi is always regarded as advocating separation of heaven from human; however, Xunzi declared that if we get the 德 in our mind by accumulating good things, then you will obtain the bright spirit (神明) and you will combine the inside and outside bright spirit together(通於神明). In other word, human and heaven( bright spirit) is a System, not a separation.

並列關鍵字

Ritual Ji-Xia Academy Brightness Xunzi

參考文獻


柳宗元:〈封建論〉,《全唐文》第六冊(北京:中華書局,1987)
餘其濬:《《史記》與公羊學》(臺北:國立台灣大學碩士論文,2008年)
皮錫瑞:《經學歷史》(北京:中華書局,1959)
《「第四屆通俗文學與雅正文學」全國學術研討會議論文集》(臺北:新
白川靜:《金文的世界》(臺北:聯經出版公司,民國七十八年)

延伸閱讀