摘要
先秦儒家身体美学的威仪、血气之分以荀子的礼义化身体观和孟子的德性化身体观为代表。孟子的德性化身体观追求外在形貌与内在精神的统一,形成了以仁义为核心的君子修身之美。荀子的礼义化身体观综合先秦以来的身体美学思想,赋礼义予身体,遵循礼乐外铄路径,致力于制度化身体的社会性建构。汉初叔孙通制礼作为标志性事件,确证了帝王之容作为朝廷威仪之美的身体制度化在国家层面的合法性;贾谊《新书·容经》总结了荀子身体制度化建构的成果,在理论层面论证了身体政治隐喻的合理性。汉初朝廷威仪、帝王礼容制度化身体的确立的内在逻辑与荀子的礼义化身体审美具有一致性。先秦儒家治身之道、容礼之学最终演变为汉代功利化、工具化的朝廷威仪,礼乐制度化身体的政治隐喻强化了身体作为权力的表征,成为符号化的存在。
The distinction between majestic decorum and vital energies in pre-Qin Confucian body aesthetics is primarily represented by Xunzi's ritual-embodied conception of the body and Mencius'virtue-embodied conception of the body.The virtue-embodied conception aimed to unify the external form and internal spirit of the junzi and sages,forming a cultivation of beauty centered on benevolence and righteousness.In contrast,Xunzi's ritual-embodied conception followed the external path of ritual-music institutionalization,dedicating itself to constructing a body regulated by rituals and norms,thereby endowing the body with ritual propriety.Xunzi's perspective synthesized pre-Qin body aesthetics.In the early Han Dynasty,the landmark event of Shusun Tong's codification of rituals legitimized the imperial demeanor as institutionalized courtly majesty,while Jia Yi's Rong Jing in the New Book theoretically justified its rationality.The establishment of courtly decorum by Shusun Tong and Jia Yi's body aesthetics align with Xunzi's ritual-centered logical framework.Ultimately,the pre-Qin practices of self-cultivation and ritual decorum evolved into the utilitarian and instrumentalized courtly majesty of the Han dynasty.The political metaphor of the ritualized body further reinforced the body as a symbol of power and a codified existence.
作者
李忠超
LI Zhong-chao(School of Humanities,Anqing Normal University,Anqing Anhui 246003,China)
出处
《内蒙古社会科学》
北大核心
2026年第1期148-155,共8页
Inner Mongolia Social Sciences
基金
教育部人文社会科学研究青年资助项目“中国礼乐美学对身体的制度化建构”(编号:24YJC720008)。
关键词
先秦
汉初
儒家
身体美学
制度化建构
Pre-Qin
Early Han
Confucianism
Body Aesthetics
Institutionalized Construction
