一本与一统:试论丧服中尊统的生成

“Yi-ben”and“Yi-tong”:A Discussion on the Generation of“Zun-tong”within the Mourning Dress System

通过丧服体系理解中国人伦关系的尝试,超越了差序格局式的平面化认识,但对尊尊之外推的特性仍缺乏恰当理解。亲亲尊尊都由一本而生,体现为丧服体系以父子关系为内核,父之于子既是至亲又是至尊,至尊生于至亲,至亲又成于至尊。君子能由尊父而推尊父之父、父之先祖,更能体父之志承继大宗尊统。亲亲故尊祖,亲亲之道亦得尊祖之道乃全。宗法体系下正尊之一统,是以至亲至尊之父为一本的推展和延伸,尊统蕴含在一本的生命体验中。正如亲亲自然体现为亲以及亲的递杀,尊尊则自然体现为尊其所尊、永不衰竭的一统。尊尊之统与亲亲之杀共同构成丧服体系外推的根本动力,亲亲之杀以尊尊之统为纲领。

Previous research that attempt to understand Chinese human relations through the mourning dress system have transcended the flat recognition of the differential order,but there is still a lack of proper understanding of the characteristics of“Zun-zun”and its outward extension.This paper reviews Qing dynasty mourning dress studies,especially by understanding the discussions of Zhang Xigong and Cao Yuanbi,and places them within the perspective of Qing dynasty ritual studies and even traditional classical studies,thereby understanding the meaning of“Zun-zun”in the traditional Chinese social thought.As the core of the mourning dress system,the father-son relationship is the general outline of human relations.Both“Qin-qin”and“Zun-zun”originate from“Yi-ben”,with the father being the closest and most respected person to the son.This utmost respect is derived from the closest intimacy,and the closest intimacy is fulfilled because of the utmost respect.A gentleman can respect his father and then extend this respect to his father's father and ancestors,regarding them as his utmost respect.And he can extend it to the lineage system,which originates from his consciousness of“Yi-ben”and the pursuit of integrating his life into the inheritance of“Yi-tong”.Therefore,those who are adopted by others can empathize with the will of their biological father and inherit the“Zun-tong”of the lineage.For them,the biological father means their“Yi-ben”,and thus they dare not regard the biological father as a private relative but should mourn for his ancestors;the adoptive father means their“Yi-tong”,and therefore,they dare to reduce the mourning dress for those most respected ancestors of their branch,and the ancestors also repay it.The“Yi-tong”under the lineage system is an expansion and extension of the father,who is the closest and most respected as“Yi-ben”,and the“Zun-zun”is contained within the life experience of“Yi-ben”.“Yi-ben”originates from Mencius,and the Song Confucians used it to explain the principles of adoption,but they had not deeply penetrated the internal logic of mourning dress.“Yi-tong”was first advocated by Zheng Xuan,and later was often used by ritual scholars,but there was a lack of reflection on the basis of“Zun-zun”.The Qing dynasty ritual scholars represented by Zhang Xigong and Cao Yuanbi,however,integrate the meanings of“Yi-ben”and“Yi-tong”,making outstanding contributions to clarifying the relationship between“Qin-qin”and“Zun-zun”,which helps us to re-understand the theoretical basis of the mourning dress system.“Qin-qin”naturally manifests as a weakening from close to distant,while“Zun-zun”naturally manifests as respecting those whom one's father respects,and this process is ever-lasting.The sentiment of“Qin-qin”alone cannot be extended outward,nor can it establish the structure of mourning dress system.“Zun-zun”and“Qin-qin”together constitute the fundamental driving force for the outward extension of the mourning dress system.This review of Qing Confucian mourning dress studies not only provides a theoretical exploration based on tradition for sociology,but also hopes to open up new perspectives for classical studies.