论孔子的仁礼合一说

仁与礼是孔子学说的两个基本范畴,仁礼关系是孔子学说的基本关系.在传统礼乐文化中发现仁,复引仁入礼,以礼释仁,赋予礼乐文化以真实意义与内在价值是孔子对中国文化的巨大贡献.孔子在中国文化史上创建了以仁为本源,以礼为表征,仁礼合一的思想系统.在这一思想系统中,礼是孔子对传统的继承,仁是孔子的创辟;仁是内在原则,礼是外在规范;仁是绝对的,礼是相对的;仁是常道,礼是变道.从纵向上讲,孔子的仁礼合一是继承与创新的合一;从横向上说,仁礼合一是内在原则与外在表现形式的合一.宋明儒者视礼为理,乾嘉学者以礼代理,都使礼由相对变为绝对,从而使礼由陶冶人性情的缘饰品变而为束缚人性正常发展的桎梏.据仁以成礼,非设礼以限仁,是孔子开出的儒学发展的正途.

On the Harmony between Ren and Li of Confucius

Ren and Li are two categories in Confucius thought, and the relation between them is fundamental in Confucius to Chinese culture to discover Ren in traditional Rites and Music, and endow true mening and immanent value to Rites and Music by making Ren the fundation of Li and interpreting Li from the viewpoint of Ren. Confucius established a system info that harmonized the relation between Ren and Li. in this system info, Ren is the fundation of Li,and Li is exhibition of Ren;Ren is Confucius' creation, and Li comes from the tradition; Ren is immanent principle, Li is eternal criterion; Ren is absolut and Li is relative; Ren is eternal, and Li is changeabl. From the horizontal point, the harmony between Ren and Li means the harmony between the inherit and creation; from the lateral point, it means the harmony between immanent principle and extenal principle. The Confucian Song-Ming of period considered Li as eternal principle and the Confucian QianJia period substituted eternal principle for Li, both changing Li from relative into absolute and turning it from the etiquette into the shackles which fetter the normal developing of human nature. In one word, the harmony between Ren and Li is the proper way to develop Confucianism.