[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ren-ziyou":3},{"slug":4,"topic":5,"name":6,"aliases":7,"school":9,"era":10,"oneLiner":12,"summary":13,"tags":14,"infobox":19,"sections":40,"quotes":59,"related":85,"seo":101},"ziyou","ren","子游",[8],"言偃","ru",{"from":11},-506,"以礼乐施教武城的孔门文学高足","子游即言偃，是吴国出身的孔门文学科高足，曾任武城宰，以弦歌礼乐施行教化。他论孝重敬、论丧重哀，也在与子夏、子张的互评中展现务本尚简的倾向。",[15,16,17,18],"孔门十哲","文学","礼乐","孝",[20,23,26,28,31,34,37],{"label":21,"value":22},"姓","言",{"label":24,"value":25},"名","偃",{"label":27,"value":6},"字",{"label":29,"value":30},"生卒","约前506—不详",{"label":32,"value":33},"国籍","吴国",{"label":35,"value":36},"身份","孔门十哲·文学科",{"label":38,"value":39},"师承","孔子",[41,44,47,50,53,56],{"heading":42,"md":43},"生平","子游，姓言名偃，字子游，吴国人。《史记·仲尼弟子列传》称他少孔子四十五岁，据此约生于前506年，卒年不详。作为来自吴地的弟子，他后来在鲁国武城任宰，是《论语》中少数有明确地方治理实践的孔门文学科人物。除武城弦歌外，其生平事迹主要是问孝、论丧及与同门互评；后世关于返乡讲学、弟子传承和墓葬的叙述，早期依据有限。",{"heading":45,"md":46},"师承与孔门","《论语·先进》将子游与子夏并列“文学”科，说明他熟习礼乐文教。子游的特色不是停留于典籍训释，而是尝试把所学用于小邑治理。孔子到武城，听见弦歌之声，笑说“割鸡焉用牛刀”；子游立即援引老师旧教，称君子学道便爱人，百姓学道便易于役使。孔子承认“偃之言是也”，说先前只是玩笑。师生这一往复，也表明礼乐教化不因地方小而可以省略。",{"heading":48,"md":49},"主要事迹","武城弦歌是子游最重要的实践形象。弦歌未必只是音乐活动，而可概括诗、乐、礼相结合的教化。现存文献没有武城政绩的详细记录，不能把一次问答扩写成完备的治邑制度；但它至少表明子游相信学道能改变执政者爱民的态度，也能使民众理解共同规范。\n\n孔子死后，子游与子夏门人发生教学争论。他认为子夏弟子只能应付洒扫、应对、进退等末节，缺乏根本；子夏则反驳君子之道传授有先后。这并非简单的重道轻礼与重礼轻道对立，而是双方对教学次序和完整性的不同把握。",{"heading":51,"md":52},"思想主张","子游问孝，孔子答当时所谓孝往往只指能奉养，但犬马也能得到饲养；若无敬意，何以区别？这一回答因子游之问而发，强调物质供养必须以内在敬意和合宜态度为本。子游自己论丧则说“丧致乎哀而止”，将丧礼归结到哀情的充分表达，反对脱离真情的铺张竞饰。\n\n在人际交往上，他说事君劝谏过于烦数便会受辱，对朋友规劝过于烦数便会疏远。这不是放弃原则，而是注意进言的分寸与关系条件。与武城施教相参，子游思想常从礼乐形式返回爱人、敬亲、哀死等人情根本，同时也可能因强调根本而对礼节层次估量偏简。",{"heading":54,"md":55},"文献中的形象","《论语》中的子游能够援师说反驳老师的戏言，表现出自信而不失依据；他评论子张“为难能也，然而未仁”，又批评子夏教学偏于末节，显示判断直接。《礼记·檀弓》还保存多则以子游为问答者的丧礼材料，说明后学常将他与礼之本末问题相联系；这些篇章有传承层次，不能全当作亲历记录。\n\n与子夏相比，子游留下的格言较少，形象更集中于武城实践和丧祭议论。所谓南方文学传统或特定学派谱系，多是后世据其吴人身份和文学科地位作出的扩展，先秦材料尚不足以证明。",{"heading":57,"md":58},"后世流变","秦汉以后，子游作为孔门十哲和文学科高足进入稳定的祭孔叙事，历代累有封号，明代祭孔名号体系中称“先贤言子”。其吴人身份使江南地方学统尤重纪念，武城弦歌也常被解释为儒家礼乐教化落实于基层的范例。后世阐发不应掩盖材料限度：在先秦文本中，子游并无独立著作，其思想主要从数则问答显出，即以敬充实孝、以哀充实丧，并以学道导向爱人。",[60,67,73,79],{"text":61,"source":62,"note":63,"classic":64},"今之孝者，是谓能养。至于犬马，皆能有养；不敬，何以别乎？","《论语·为政》","孔子答子游问孝，指出奉养父母必须以敬意相区别。",{"slug":65,"volume":66},"lunyu",2,{"text":68,"source":69,"note":70,"classic":71},"君子学道则爱人，小人学道则易使也。","《论语·阳货》","子游以孔子旧教说明礼乐学习对执政者和百姓都有作用。",{"slug":65,"volume":72},17,{"text":74,"source":75,"note":76,"classic":77},"丧致乎哀而止。","《论语·子张》","丧礼应把真实哀情表达充分，而不以外在铺张相竞。",{"slug":65,"volume":78},19,{"text":80,"source":81,"note":82,"classic":83},"事君数，斯辱矣；朋友数，斯疏矣。","《论语·里仁》","侍君或交友时劝告过于烦数，反会招辱或导致疏远。",{"slug":65,"volume":84},4,[86,88,90,92,95,97,99],{"topic":5,"slug":87},"kongzi",{"topic":5,"slug":89},"zixia",{"topic":5,"slug":91},"zizhang",{"topic":93,"slug":94},"ming","xiao",{"topic":93,"slug":96},"li",{"topic":93,"slug":98},"liyue",{"topic":5,"slug":100},"tantaimieming",{"title":102,"description":103,"keywords":104},"子游——言偃的武城弦歌、礼乐与孝敬 | 儒家百科","子游是谁？本词条依据《论语》《史记》《礼记》介绍言偃的生平、孔门文学科地位、武城弦歌与礼乐教化，并梳理论孝重敬、论丧重哀、与子夏之争及其文献层次。",[6,8,105,106,107,108,109,15],"武城弦歌","孔门文学科","君子学道则爱人","孝敬","丧致乎哀"]