乐教、诗教观念的形成及其实践

Formation and Practice of Music Education and Poetry Education

春秋时期,诗乐舞三位一体而统称“乐”,用于各类仪式。春秋君子赋予“乐德”以历史理性和政治伦理,强调其和物感心的功能,其中隐含着“乐教”意识。此时并没有出现明确的“乐教”说。《仪礼》《周礼》中所描述的“乐教”制度,其实只是对乐官、乐舞人员、“宗子”们的礼乐职事教育,不可能扩大到一般的贵族和士人,也非社会性教育。而将“乐教”用于士人品德培养的是孔子。春秋有赋诗、引诗现象,也出现了“说诗”,但人们很少在“乐”之外论“诗”,尚未形成明确的“诗教”观念。孔子始以诗为教,使其从“乐”中独立出来。《孔子诗论》所谓“诗亡隐志,乐亡隐情,文亡隐言”,可以看作“诗教”成立的一个宣言。

In the Spring and Autumn period,the trinity of poetry,music and dance was generally called“music,”and was adopted in various ritual activities.The gentlemen endowed historical rationalization and political ethics to“music merits,”emphasizing its function of harmonizing the world and influencing people’mind,hence the implication of“music education”.But the definitive discourse of“music education”did not appear at that time.The description of the theory of“music education”in The Book of Rites and Rites of the Zhou,is merely the education for officials of the music ritual,performers,and royal members,not for other nobles or common elites,let along the education for the common people.It is Confucius who implements the“music education”for a more general cultivation of personal morality.There were phenomena of“poetry reciting”or“poetry quoting”during the Spring and Autumn period,with the occasionally appeared“poetry interpretation,”but the discussion of“poetry”is rarely beyond the discussion of“music,”and the concept of“poetry education”is not yet formed.Confucius separated“poetry education”from“music education.”The arguments that“poetry does not conceal thoughts,music does not conceal emotion,and rhetoric does not conceal meaning”in On Poetry by Confucius can be seen as an advocate of“poetry education.”