摘要
先秦文献中记载的“礼器”是个包罗万象的概念,其范围涵盖“五礼”系统的各个方面。“礼器”是“礼”的物质外壳,其性质不能等同于一般的艺术品。“礼”的内涵在三代时期历经多次变迁,因此“礼器”的概念范畴也可分为数个不同阶段。常见的出土器物多为高等级贵族的随葬器,其虽与当时的“礼器”类似,但形制不能完全等同。器物学和三礼文献之间的认知差异,对相关领域研究造成诸多干扰。现行的古器物分类系统承袭自金石学,注重器物的外型及功能,但无法体现出“行礼之器”的使用场景和各类“组合礼器”之间的关系,更忽视了“礼”所强调的尊卑等级。这种分类逻辑导致“礼器”逐渐失去了“礼”的生成背景,仅见“器”而不见“礼”。
The conception of “Ritual Implements(liqi)” recorded in the Pre-Qin period classics covered a lot of ground, including various aspects of the Five Rituals(wuli) System. “Ritual Implements” could be seen as the material embodiment of “Ritual(li)”, which has a different nature from ordinary artifacts. The definition of “Ritual” has experienced a few changes in this period, thus the definition could also be divided into several stages. Generally, most unearthed objects are burial objects of high-grade nobles. Though these objects are quite analogous to the “Ritual Implements”, the shape and structure of these two should not be equated. The cognitive differences between Archeology and Literature Studies have caused various contradictions in relevant researches. The contemporary classification system of antiquities inherited the traditional pattern from the Epigraphy, which emphasized the appearance and function of objects. However, this system could not reflect the usage scenarios of various ceremonies as well as the composing relations among diverse ritual implements.Furthermore, the hierarchical attribute of these implements has been ignored. This classifying logic led to a biased cognition on “Ritual Implements”: Their generating background was getting dim, “Implements(qi)” got excessive concern while “Ritual” lost its importance.
出处
《中华文化论坛》
北大核心
2024年第1期21-30,共10页
Journal of Chinese Culture
关键词
礼器
五礼
三礼文献
礼学
Ritual Implements(Liqi)
the Five Rituals(Wuli)
the Three Rituals(Sanli)Literature
Lixue
