在先秦礼学思想中,礼从来不是只作为形而上的哲学概念而存在的,它同时是维系社会秩序的手段,通过对述行性身体的控制和训练而实现。具体来说,礼训练身体使其被社会所接受,而社会同时需要规范过的身体来维持尊卑秩序。礼的实践性始终是先秦儒家的重要考虑,因为道德伦理必须体现在日常生活的每一个场合和层面中,因此具有表演性的身体和身体动作被礼赋予象征意义,用来确认和表现礼。身体由此被礼仪化,而礼就实现层面来说无时不有表演性。礼书于是带有明确的教学功能,事实上成为指导和训练身体的行为指南,目的是消除不被接受的身体动作以确保人际间的交互行为是有规则的,可预测的,因而关系是稳定的。礼书试图将身体社会化并且训练成为在任何时间,任何地点礼的要义的物质体现,这就是所谓的“礼者体也”的含义。 In the pre-Qin ritual thought, the rite never existed merely as a metaphysical philosophical concept. It was at the same time a means of maintaining social order and was realized through the control and training of the preacher’s body. Specifically, the etiquette practices the body to make it socially acceptable, while society needs to regulate the body to maintain the order of respect. The practicality of rites is always an important consideration of Confucianism before Qin dynasty. Because moral ethics must be reflected in every occasion and level of daily life, the performance of body and body movements are symbolized by rituals to confirm and express rituals. The body is thus etiquette, and the etiquette is always performing. The instructional book thus has a definite teaching function, which in fact serves as a guide to conduct and training of the body, aiming at eliminating unacceptable physical actions to ensure that interpersonal interactions are regular and predictable and the relationship is stable of. Ritualistic books attempt to socialize and train the body as a material embodiment of the essence of rituals at any time, anywhere, and this is what is meant by the so-called “rituals.”