摘要：本文以德行问题为研究对象，以《礼记》为文献基础，旨在借助早期儒家德行问题展开的思想线索，结合既有的《礼记》注释和思想诠释的成果，梳理、分析《礼记》对于儒家德行问题所涉及的基础性思想问题的回应和深化，以及《礼记》所独有的对于儒家德行问题的洞见和发明。此外，以德行问题为导向，在《礼记》文本之外，本文将适当结合早期经典、诸子哲学乃至西方伦理思想相关的思想材料，揭示同一问题视角下理论得以展开的不同面向，辨析其内在理论旨趣的异同和继承、转化的关系。

本文首先澄清了德行何以可能这样一个前提性问题，并从先天与后天两个层面展开。在先天层面，本文梳理了早期中西哲学中典型的对于人性、自然与德行的关系的理解，由此分析了《礼记》中以“天生而静”曰性和“天命之谓性”的思想命题之于人性理论的丰富和德行论的进一步开展的意义。在后天层面，本文讨论了教与学之于成德的重要性，并指出了《礼记》所强调的礼以成教、学以成德之于个体生命的重要意义。

随后，本文借助儒家德行论的基本思想线索，即具体德目的开展及其内外面向、君子作为理想人格对于德行的实践、德行与秩序的关系三个问题分析《礼记》中的德行论的展开。第一，在德目论层面，本文重点分析了敬、诚、仁、和等《礼记》中的重要德目。可以看到，这些德目在早期经典和儒家视野中已经具备了比较完整的德行意义，《礼记》则从如下三个方面扩展了这些德目的思想意义：其一，《礼记》重点讨论了这些德目落实于具体的人伦和仪式性语境中的德行实践；其二，《礼记》揭示并扩展了这些德目在心性层面的意义；其三，《礼记》赋予这些德目以形上学的思想特征。综合言之，《礼记》中的重要德目是天道、心性和实践的统一。第二，在君子论层面，《礼记》中不仅讨论了君子之于德与位、德与礼的整体性关系，而且提出了中庸、慎独等君子德行。此外，和君子论的逻辑类似，本文还讨论了《礼记·儒行》中所表达的儒者在德行层面的自我认同。第三，在德行与秩序层面，本文一则讨论了整体性的德的价值与礼的关系，二则讨论了个体的德行与整体秩序的关系。可以看到，在理论建构层面，儒家的理想在于德行与秩序的统一，而在具体的实践层面，德行与秩序的呈现出某种张力，通过分析《礼记》和儒家对于这种张力的消解可以看出儒家在德行与秩序的关系中所隐含的道德优先的思想倾向。

最后，本文讨论了德行的反面，即恶德的问题。本文一则讨论了恶德概念在儒家德行语境中如何成立，二则分析了礼的秩序与德的缺失的关系，三则讨论了恶的概念本身在早期儒家思想史中的处境。结合这样三个方向的讨论，本文的结论在于，完整的德行概念包含内在心性、道德标准和外在实践等诸多层面，但是对德行之恶的讨论主要集中在外在实践的领域，并不存在心性意义上的恶端和道德标准层面的根本恶。

综合言之，本文通过整理《礼记》中与德行思想相关的文本材料，并结合早期儒家、诸子哲学乃至古代西方伦理思想的相关材料，借助早期儒家德行论研究既有的思想线索，对《礼记》中的德行论做出了系统性的梳理和创造性的分析，由此构成了对早期儒家德行论研究的重要补充。

关键词：儒家哲学  德行  《礼记》

Abstract: This dissertation is based on commentaries of theLiji礼记(the Records of Rites) and early Confucian virtue theory. As a study on virtue theory in theLiji，this dissertation focuses on theLiji’s theoretical construction on virtue, explaining its continuity and expansion from traditional Confucian theory and its innovation over it. In addition, apart from theLijitext, the analysis on virtue theory also concern the related narrations in early classical texts, Pre-Qinphilosophy and ancient western ethics, from which we can conduct a more philosophical observation on theLiji’s virtue theory, rather than merely providing a general explanation of it.

Firstly, this dissertation clarifies an antecedent question, which is, how people gain virtue, and answers the question from both nature perspective and nurture perspective. From the perspective of nature, we explore several classical theories of the relationship among human nature, nature and virtue, and analyze the specialization of theLiji’s theory on human nature and its influence on virtue theory. From the perspective of nurture, we analyze how education and learning affect the obtaining of virtue, and the meaning of “rites to educate” and “learning to be virtuous” in theLiji.

Then, this dissertation analyzes theLiji’s main arguments on virtue based on three theoretical rules, specific virtues, theory on theJunzi君子, and the relationship between virtue and social order. From the perspective of specific virtues, theLiji’s progresses over early Confucian lie in three aspects, 1) it discusses these virtues’ practices in specific ritual and ethical situations; 2) it reveals the inner aspect of these virtues; 3) it explores the metaphysical intuition in these virtues. From the perspective of the theory on theJunzi, theLijidiscusses the relationship between virtue and occupation, virtue and rites inJunzi’s virtue practices, and raises new virtues for theJunzi, such as Zhong Yong中庸,Shen Du慎独, etc. From the perspective of the relationship between virtue and order, theLijinot only constructs the continuity within virtue and order in the theoretical level, but also indicates the dilemma in practices. Moreover, from the solution to overcome the dilemma, we can conclude that theLijiand Confucian scholars take priority of virtue and morality over orders and politics.

Finally, this dissertation discusses the contrary to virtue. As Aristotle’s concept of vice is not directly used in traditional Confucian texts, we analyze this question from three aspects, 1) whether the concept of vice could serve as the contrary to virtue in theLijiand Confucian context; 2) the relationship between the order of rites and the contrary to virtue; 3) the theoretical status of the concept of evil in theLijiand early Confucian theories. Based on the analysis above, we can conclude that vice can only serve as the contrary to virtue in the level of practice but cannot be the contrary to virtue in the level of moral rules and inner moral concerns.

To conclude, based on an integrated study on the related narrations in theLiji, early Confucianism, Pre-Qinphilosophy and even ancient western ethics, we can construct a comprehensive theoretical structure of theLiji’s virtue theory, and reveal its innovation on virtue, which serves as a potent replenishment and expansion of early Confucian virtue theory.

Key Words: Confucian Philosophy   Virtue Theory   the Record of Rites

导师：陈来教授