「禮」之概念在儒學中的兩種詮釋路徑探析──以荀子與王陽明為觀察視域

Discussion the theory of Xun zi and Wang Yang-Ming explain about Confucian Li.

本文由荀子與王陽明的思想進路，論證「禮」在儒學體系中兩種截然不同的詮釋方 式。在荀子，其優點是將「禮」明確而又完備的具體論述，使學者有軌則可以依循，又 提揭了「權變」的意義；缺點則是「禮」的根源性之論述不足，無法呈顯生禮義的動力 根據，並且，荀子的「禮」也有與儒家思想看重的人倫之「情」扞格的現象。王陽明論 「禮」的優點，是將「禮」攝入良知中，作為發用的源頭活水，因此，客體就不是「禮」 之結構所固有的內容，主體能動的良知，才是「禮」之所以形成的原因；其缺點則是過 度重視德性之知的動能，由於陽明學是體驗之學，而陽明並無法規範後學的境界，在不 具體指出什麼行為符合「禮」的學說中，我們很難找到儀軌以供參考，其末流便容易產 生恣肆妄為的狀況。綜合荀子與陽明論「禮」的思想特徵，筆者認為，此二子並沒有誰 更能取得孔子儒學的正統地位。合則雙全，分則兩傷。

This paper is aim to discuss Xun zi and Wang Yang-Ming how to explanation about “Li”. Xun Zi believes that the “Li” is a specific rule, so that learner can control themselves. However, Xun zi also put the meaning into Contingent. In life, we must adjust the Li from various situations at any time. The disadvantage of Xun zi is the lack of roots in discussing the Li, so that the meaning of ceremony can not be presented. Wang Yangming consulted with Conscience, so the ritual was rooted in Wang Yangming's thought. However, Wang Yang-ming paid too much attention to the individual's self-cultivation and lacked the specific norms of rites. As a result, his learning More and more arrogant. On the whole, I think both Xun zi and Wang Yang-ming inherit the Confucius side and should be combined.