摘要
“威仪”一词于传世文献中最早见于《尚书·酒诰》与《尚书·顾命》二篇之中。前者作为限酒令中的附加项,意在告诫周族统治者在以酒祭神之庄严场合,应以整齐、肃穆的身姿呈现对抗放纵、迷狂的虚幻冥契;后者一跃成为天子修养的全部内容之总称,被想象为圣王内在“明德”透现于体表之“光”。在此隐喻之中,被权力与秩序所渗透的圣王之身体,同时也成为感化万民、参赞天地的发动者。而周文化的“威仪克制”与殷文化的“纵酒迷狂”,恰好符合本尼迪克特所谓“酒神”与“日神”之对立。以此运思,或可为殷周鼎革之深层原因提供一种全新的诠释维度。
The word“weiyi”was first seen in Shangshu,more specifically,first in“Jiu Gao”and then in“Gu Ming”.The former is an addition to the order of drinking limitation,and its purpose is to warn the rulers of Zhou Dynasty to replace the illusory indulgence and madness in a solemn way in the rituals of sacrifice to the ancestors.The latter is the general term for all of the contents of the king’s self-cultivation,and is imagined as the“light”revealed by him in his inner good character.In this parable,the body of the sacred king is infiltrated by power and order,and has become the initiator of the probation of the people and the support of heaven and earth.The“dignity and restraint”of Zhou culture and the“alcoholism and madness”of Yin culture coincide with the contradiction between what Benedict calls“Dionysus”and“Apollo”.This kind of thinking can provide a new way of explaining the demise of the Yin Dynasty and the deep reasons for the establishment of the Zhou Dynasty.
出处
《政治思想史》
CSSCI
2020年第1期27-43,196,197,共19页
Journal of the History of Political Thought
