论“周礼在鲁”的二元界定

The Dualistic Restrictions to the Proposition of Zhou-li Zai Lu

考察《左传》,韩宣子说"周礼尽在鲁矣",是在"观书于太史氏"之后,有感于鲁国较好地保存了记载周礼的前朝典籍,而并非看到了鲁国守礼的事实。事实上,春秋时期鲁国周礼的崩坏情况比大多数国家都严重,周礼亦不在鲁。是以,"周礼在鲁"之论成立的条件应予以二元界定:一指春秋之时鲁国对记载周礼的前朝典籍的妥善保存情况,其实质是"礼书在鲁;"或指春秋之后礼学在鲁国的兴起情况,其实质是"礼学在鲁"。

It was after guan shu yu tai-shi that Han Xuan-zi（韩宣子） said that zhou-li jin zai lu yi（周礼尽在鲁矣,Zhou-li was totally preserved in Lu State）,and he didn＇t see the facts of people＇ obeying Zhou-li in Lu State.In fact,the phenomenon of trampling Zhou-li in Lu was more serious than that in most of other states.Zhou-li was not in Lu at all.The proposition of Zhou-li zai Lu should be confined by the following dualistic restrictions.Firstly,the proposition is right only after Spring and Autumn period,that is to say,Li-xue zai lu（礼学在鲁,Li-xue was in Lu State）.Secondly,the proposition is also correct if we refer to the preservation of the books recording documents about Zhou-li in the former dynasty.And its essence is Li-shu zai lu（礼书在鲁,the books on Zhou-li were in Lu State）.