本集課程重點包括:
一、本章可通指一般人,也可別指三家大夫
整體來說,人如果沒有仁心,做人不厚道,那麼禮樂也沒有用處。本章也可以指三家大夫,特別是季孫大夫,心不在國家,只在乎個人利益,目無尊長,可以在自己的家廟跳八佾舞、撤饌唱雍詩、祭泰山,把自己比照為天子,禮樂對他們來說,只是用來包裝,又有什麼幫助呢?
二、禮樂不能只講形式
禮節如果只是形式化,反而讓人家感覺虛情、肉麻、討厭、沒有任何意義。所以禮它必須是真誠的,必須合乎仁,這才是真正的文化所在。
三、禮要重實質
行禮要重視的是實質,本章告訴我們,禮的實質就是仁,禮的本質也可以是敬、也可以是讓,都是要心存厚道去利益人家,想要給他人出路,所以用禮來表達對他人的恭敬,對他人的情誼,並且用禮來表達親疏厚薄,賢與不賢,這都有益於風氣的開展,使大家禮賢下士,懂得尊重長輩,長輩也能提攜後進。
四、樂也要重實質
樂包括音樂、歌詞、樂器、動作、舞蹈,這需要有很好的配合,不互相奪倫,才能有完美的演出,就和做人處世的道理相同。所以音樂的實質,就是在表達和諧、表達眾人的合作、產生近悅遠來的效果。
八佾篇第三章白話翻譯
【經文】
子曰:人而不仁,如禮何。人而不仁,如樂何。
【白話解釋】
孔子說:一個人如果沒有仁心,沒有仁慈修養的話,則無謙讓、敬人、和諧等美德,這樣的人,就算行禮奏樂,也沒有實質意義。所以,人如果沒有仁心,禮奈何不了他,人如果沒有仁心,樂奈何不了,即不仁之人不能夠行禮奏樂。
【章旨】
此章亦是為季氏而發,彼僭用王者禮樂,沒把國君看在眼裡,內心私慾滔滔而不仁,禮樂奈何不了他。
《論語講要》原文
包咸注:「言人而不仁,必不能行禮樂。」禮記儒行篇說:「禮節者仁之貌也,歌樂者仁之和也。」。
仁,來自固有的道德,是禮樂所由之本。禮講謙讓敬人,樂須八音克諧,無相奪倫。人而不仁,則無謙讓敬人克諧無奪等美德,雖然行禮奏樂,並無實質意義。所以,人而不仁,奈此禮何,人而不仁,奈此樂何。此即不仁之人必不能行禮樂。
皇侃疏說:「此章亦為季氏出也。季氏僭濫王者禮樂,其既不仁,則奈此禮樂何乎。」
English
Teacher Tang Yuling will accompany you to read The Analects
44.Book 3 Ba Yi (The Eight-row Dance), Chapter 3
The Master said, “If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?”
Highlights of this lecture include:
1. This chapter refers to people in general, or might pointed at the three families.
At a whole, the practice of rites and music could do nothing good to a man who lacked the “virtues proper to humanity”, or was unkind to other. If Confucius was talked about the powerful three families in Lu State, it was particularly pointed at the Minister Jisun 季孫大夫who dared to perform the eight-row dance at the his family temple; sang the Yong Ode to conclude his ancestral worshipping ceremony; and ritually visited and offered sacrifices at Taishan 泰山as if in place of the Zhou Emperor. Jisun had no concerns for his country but his own interest, nor had respects for his superiors. The practices of rituals and music to that of the Minister Jisun were mere useless delicate outlooks, couldn’t be helpful at all. Ceremonies and music vain without virtue.
2. Rites and music cannot only be practiced by its form
If rites and restraints in behaviors are too observant of forms, people felt uneasy, sickened and disgusted by the formalities which failed to express feelings and meanings behind propriety. Therefore, true propriety and music should be performed with sincerity and a cultural observance of humanistic feelings (Ren仁) at the same time.
3. We must put emphasis on the substance of propriety.
On practicing propriety, it is the substance that matter. The substance of propriety is Ren / good heartiness or humanistic feelings towards others. Its nature is related to have respect敬for others, which sometimes tends to be conveyed in the considerations of comity讓, and willingness to give way to the convenience and benefits of others. We show respects for others through proper behaviors related to different human ties, such as how close the friendships are with virtuous persons, or to seek to distance from virtuously unworthy men. The practice of propriety helped to create an respectful atmosphere for the virtuous and seniors, while the seniors would provide substantial guidance in return.
4. Emphasis on the substance of music
“Yue樂” includes music, lyrics, instruments, movements and dances. A perfect performance, like the way of interpersonal relationship, requires mutual harmonious cooperation instead of competing with each other. Therefore, the substance of music is influences to create a harmonious, cooperative atmosphere where people nearby will be very happy and people afar will love to come and stay.