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明代“大礼议”围绕明世宗入继大统后的伦序安排问题进行了一系列争辩。清儒从礼学角度入手,不但彻底否定了张璁派“统嗣二分”原则,同时又批评杨廷和的伦序安排认为其会导致太庙“昭穆紊乱”。那么在清儒那里怎样的伦序安排才能使太庙“昭穆不紊”?清儒对太庙昭穆的认识与其对整个宗法制度的理解密不可分。宗庙的昭穆之常为父子相继,昭穆之变则会出现“以弟后兄”“以孙后祖”的情况。本文正是希望在这一常一变之间梳理出清儒对于昭穆制度的认识,这也将有助于辨明清儒“大礼议非礼”一说的礼学基础。
A series of arguments were made in the Ming Dynasty on the issue of the arrangement of ordinances after the Ming Dynasty's entry into the Great Reign. Starting from the angle of ritual, Qing Confucianism not only completely negated the principle of Zhang Juei's school of thought but also criticized Yang's order arrangement as a result of which it would lead to the Confucian Anxious Disorder. So what sort of order arrangement in Qing dynasty can make the imperial temple “clear and invincible”? Qing dynasty's awareness of the imperial temple and its understanding of the entire patriarchal system are inseparable. Ancestors and temples of the Zhaomu often father and son have one after another, the mutiny will appear “brother brother ” “to the grandchildren ” situation. This article is just hoping to sort out the Qing Confucian understanding of the Zhao Mu system in this period of change, which will also help to identify the ritual foundation of Confucianism and Confucianism.