1、71On Ritual Propriety as the Moderation and Decoration of the Heavenly Principle from the Perspective of the Theory of Basic Disposition and RefinementWu FeiAbstract:Zhu Xi made a definition of the relationship between principle and ritual propriety under which“ritual propriety is the moderation and
2、 decoration of the Heavenly principle.”Beginning from Dai Zhen and Ling Tingkans criticisms of Zhu,this paper traces the original concepts of ritual propriety and principle in the pre-Qin classics and philosophical writings and argues that,according to the theory of basic disposition and refinement,
3、both principle as the internal figure and ritual propriety as the external form are the moderation and decoration of physical human feelings.After Zhang Zai and the Cheng brothers,more emphasis was placed on the Heavenly principle and ideas about the relationship between ritual propriety and princip
4、le underwent some changes.Nevertheless,Zhu Xi continued to interpret principle according to the theory of basic disposition and refinement.To Zhu,moderation referred to graduation of differences and decoration to embellishment.His definition,though it followed the theory of basic disposition and ref
5、inement,was not exactly the same as the traditional one.What Zhu truly meant was that principle refers to the decorative patterns of the physical production and reproduction,while ritual propriety refers to the practical way of realizing the Heavenly principle.Keywords:ritual propriety,principle,mod
6、eration and decoration,theory of basic disposition and refinement,Zhu Xi Relevant Disputes among Qing Dynasty ConfuciansRefer to page 62 for Chinese.Similarly hereinafterZhu Xi 朱熹(a.k.a.Zhuzi 朱子,11301200),a Song dynasty Neo-Confucian master,famously defined li 礼(ritual propriety,rites,or nomos)i by
7、saying that“ritual propriety is the moderation and decoration of the Heavenly principle.”1 All of the concepts mentioned Wu Fei is professor and doctoral supervisor of the Department of Philosophy and director of the Center for Li Studies at Peking University.E-mail:1 Zhu Xi 朱熹,Collected Commentarie
8、s on the Analects 论语集注,vol.1,in Commentaries and Interpretations on the 72here are worthy of scholarly comparative analysis.Previous studies of Zhus philosophy laid more emphasis on the relationship between li 理(principle or logos)ii and qi 气(material force),which is undoubtedly a very important poi
9、nt for our understanding of his philosophy.Nevertheless,the relationship between li 理 and li 礼 is also at the core of Zhus philosophy,which connects the philosophical thought of Song Neo-Confucianism with its pragmatic concerns and is of great theoretical significance for their study.By examining th
10、is relationship,we can gain a new understanding of the core concerns of Neo-Confucianism.2Qing dynasty Confucian Dai Zhen 戴震(17241777)said that“The li 理 meant by the ancient philosophers was not the same concept as discussed by later Confucians.”3 He criticized Song Neo-Confucians,saying that their
11、concept of li 理“was seen like something over there that was obtained from Heaven and dwelt in the heart-mind(xin 心).”4 It was Dais opinion that“li 理 refers to the minute respects of something that,when observed,must be distinguishable,so it is also called distinct detail.Thus when referring to the p
12、hysical things,it is called the texture or fiber line or figure,and if things obtain such distinction,they will be orderly and free from confusion,and thus are called orderly veins.”5 According to Dai,principle is not an independently existent entity but rather the figure innate in physical things.T
13、herefore,the Heavenly principle of human beings is innate and shared by all people in their heart-minds and feelings(qing 情).When defining li 礼,Dai wrote that“ritual propriety is the orderly veins of Heaven and Earth.”6 Since li 理 means orderly veins and li 礼 means the orderly veins of Heaven and Ea
14、rth,the two terms mean the same thing.Ling Tingkan 凌廷堪(17571809)took Dais line of thinking further and completely rejected the concept of li 理.In his essay“Restoring Ritual Propriety”复礼,Ling straightforwardly stated that the learning of human nature and principle(xingli xue 性理学)pursued by the Song d
15、ynasty Neo-Confucians came from Buddhism,that their concept of principle was unnecessary,and that“the learning of the Sage(i.e.,Confucius)was centered on rites rather than on principle.”7 He also took the viewpoint of moderation and decoration in his understanding of li 礼.“The moderation of the hear
16、t-mind is ritual propriety,and there is no need to look for it from the time prior to heaven and earth;the moderation of human nature(xing 性)is also ritual propriety and there is no need to prattle about the distinction between principle and material force.”8 Since moderation and decoration is targeted at the heart-mind and human nature,it has nothing to do with a priori principle,and so in Lings opinion,empty talk about the so-called Heavenly principle prior to heaven and earth was meaningless.
