作者：四川大學道教與宗教文化研究所博士后，湖南大學期刊社副編審，哲學博士　張海英

　　原發：《湖南大學學報：社會科學版》20156期

　　內容提要：《文子》具有豐富的禮學思想，對禮的起源、本質、作用及禮的弊端、制禮的原則等都有獨到的思考，其禮學思想上承老子，下啟莊子，是先秦道家禮學思想發展的重要一環。《文子》認為禮是人類社會發展到來世的產物，其本質在謙和敬。禮與德、仁、義一起構成圣人治理天下、統御萬物的四種手段，但道德是本，禮是道德派生出來的，對于治理天下來說，是末之又末的手段，其作用僅及于一鄉的范圍。末世不可缺少禮，但禮破壞了人美好淳樸的天然本性，禮的出現帶來了詐偽。制禮應該遵循簡單易行的原則，因人情而制，因時變而制。

　　There demonstrate abundant thoughts of rites in Wenzi,which involve the nature,the origin,the effect and the disadvantage of ritual,as well as the principle when setting up rites.The ideology of Wenzi played such an important role in the development of Taoist propriety ideology in pre-Qin period that it was exactly the middle tache between Lao Zi's and Chuang Tzu's.Rite is the terminal product of social development,the essence of which lies in modesty and worship.Rite,virtue,benevolence and righteousness compose the four governance tools of the saint,in which virtue occupies a kernel position.Rites were derived from virtue and were the very last approach of governance which simply functioned within certain villages.Rites were indispensable in the last phase of the society.However,rites destroyed the beautiful simple instincts of human beings and directly brought in cheating.Thus,ritual-making should follow the principle of simplification and feasibility,which centers around human feelings and social development.

　　關鍵詞：《文子》/禮學/道家　　Wenzi/ritual study/the Taoist

　　標題注釋：教育部人文社會科學規劃基金項目(14YJA720014)；中國博士后科學基金項目(2015M572484)；國家社科基金重大項目(13&ZD058)；湖南省社科基金重點項目(14ZDB27)。

　　《文子》具有豐富的禮學思想，對禮的起源、本質、作用及禮的弊端等都有獨特思考，其禮學思想上承老子，下啟莊子，是先秦道家禮學思想發展的重要一環。但《文子》的禮學思想一直為學界所忽視，究其原因，首先是道家禮學思想總體上就不如儒家禮學之被推重，其次是《文子》一書多年來被判定為“偽書”。隨著20世紀70年代河北定縣竹簡《文子》的出土，“偽書”說可謂不攻自破，《文子》一書得到大多數研究者的認同，《文子》研究的新成果不斷出現，但《文子》的禮學思想至今尚無人關注，本文擬就這方面進行一些粗略探討。