摘要
"威仪"一词,是宗周君子(贵族、政治领袖)人格修养论之核心。《尚书》中仅见两次的"威仪",均特指天子之修养,且与祭祀中的饮酒场合密切相关。与《尚书》不同,《诗经》中的"威仪"则成为高频词,其用法与意义亦有很大改变。具体表现为两个方面:一是"威仪"概念的适用主体与场合均有扩大,二是人格修养之外在"威仪"与内在"明德"开始剥离。就前者而言,"威仪"概念使后世儒家"自天子以至于庶人,壹是皆以修身为本"的理念得以确立,为中国传统政治哲学鲜明的道德实践取向定下规模。就后者而言,外在与内在的剥离,不仅激起后代哲人对明德与威仪、心性与形躯、礼义与仪容等范畴组的讨论,同时也极大地丰富了儒家修养论之话语体系。
The Chinese word"Weiyi(威仪)",is the core of the personality cultivation theory of the nobles and political leaders of Zhou dynasty."Weiyi"in"Shangshu",referring to the king,only appeared twice in"Shangshu",and they are closely related to the ritual of drinking.In the Book of Songs,"Weiyi"has become a word that is frequently used and its usage and significance has changed a lot.Two aspects will be specifically illustrated:On the side,the subject and the occasion of"Weiyi"concept has expanded;on the other side,the external image of personality cultivation begins to separate from the inner morality.As for the former,the"Weiyi"concept has laid a foundation for the moral practice orientation of Chinese traditional political philosophy.As for the latter,the separation,which has arouse in Chinese philosophers the discussion of different categories,has greatly enriched the discourse system of Confucian self-cultivation.
出处
《暨南学报（哲学社会科学版）》
CSSCI
北大核心
2017年第10期67-77,共11页
Jinan Journal(Philosophy and Social Sciences)
基金
山东省社会科学规划研究项目"孔门身体政治研究"(批准号:16DZXJ01)
中央高校基本科研业务费专项资金资助"宗周君子威仪修养论研究"(批准号:17CX04027B)
