先秦道家禮樂思想研究

Abstract

本論文以先秦道家禮樂思想為研究主題，嘗試就老子、莊子學派，以及黃老道家觀於禮樂的反省作出全面的討論。老子在承繼周代禮樂精神的同時，又以道來給予禮樂精神以新的解釋。莊子則側重由生命實存層面來反省禮樂，他由人與禮之間的緊張性開始，透過解消緊張性，而賦予禮以新意。至莊子後學，一方面由形式化與技術化的角度來批判禮，然後再由形式與內容的統一，本、末的相依存而賦予禮以積極的意義。另外，除了在廣義的禮樂一體脈絡中來反省禮，莊子學派亦將音樂獨立出來而從生命與天地宇宙的整體視野，來反省音樂的美學內涵。黃老道家歸本於道的禮樂思索，則是由以道論為理論前提來擷取眾家學說的哲學方法而展開。於此，透過「理」與「德」等環節的中介轉化，禮樂的內涵已注入了道的質性於其中。其次，黃老道家也在道的價值依據下，因應社會型態而從辨別尊卑、應時而變、修德養生等層面來闡釋禮樂的內在意義。由於禮樂的思索是隸屬在因應社會型態所作的價值反省中，因此，黃老道家的禮樂觀更具現實性與社會性。

This thesis focuses on the thought of "Li-Yue"(禮樂) of the pre-Quin Taoist and presents the disscussion from the exploration of the criticism about "Li-Yue" from three different facets, including the ones of Lao-Tsu, Chuang-Tsu, and the Huan- Lao Taoist. Lao-Tse, as we know, inherits the spirit of "Li-Yue" in Chou Dynasty, but on the other hand, he explains it with Tao and put it in a new light. Instead, exploring the meaning of "Li-Yue" from the horizon of existence, Chuang-Tsu takes up his reflection from the tense relationship between "Li" and the individual, and furthermore gives new meanings to "Li" by thinking of how to get rid of the relationship. Later, the followers of Chuang-Tsu criticize "Li" of its having become the one which is full of forms and skills , so they on the one hand give "Li" new meanings through combining the form and the content, the basic and the extreme. Moreover, "Li"(禮) and "Yue"(樂) used to be regarded as a whole; however, the school of Chuang-Tsu, not only followes the way but, on the other hand, also reflects on the specific meaning of esthetics of music from life and the universe. In the third part, the argument deals with Huan- Lao Taoists' reflection. Their argument is based on "Tao" and spreaded out with the philosophical method, absorbing the theories of other schools. Huan- Lao Taoists imbue Tao into the meaning of "Li-Yue" through the linkages, "Li"(理), "Der"(德) and so on. On the basis of Tao, Huan- Lao Taoists explain the inner meaning of "Li-Yue" by these topics, keeping the order of the ranks in the society, changing with time, self-cultivation, keeping healthy and so on, which are in accordance with the demands of the society. In short, Huan- Lao Taoists' reflection on "Li-Yue" wholly depends on the social situation, so their argument is more realistic and socialized.