【摘要】 荀子在礼俗观上主张以礼化俗，而礼的首要功能表现为“礼制”而非“礼仪”，其内核则是一套秩序观念与权力机制。移风易俗的目的是向天下人灌输权力观念并使其自觉维护社会结构，进而达到转变权力性质、重塑主体性以打造“驯顺而有用”的身体的目的，是所谓“敬分安制”。具体策略是在礼俗上通过一系列的具身化路径，如服饰、宫室等方面的等级规定与乡饮酒礼、丧葬之礼等切身的礼仪规范实践，来渗透等级制度与等级观念，从而促进人们产生对秩序与权力的认知与认可，达成“习俗移志，安久移质”的教化目的，权力则在此过程中通过与知识、道德的纠葛重塑主体并实现“再生产”。更多还原

【Abstract】 Xunzi advocates transforming customs through “li”(ritual/propriety), where the primary function of “li” lies in its role as “ritual institutions”(lizhi 礼制) rather than mere “ritual ceremonies”(liyi 礼仪). At its core, “li” embodies a set of hierarchical principles and power mechanisms. The purpose of reforming customs is to instill a consciousness of power among the people, compelling them to voluntarily uphold the social structure. This process ultimately transforms the nature of power, reshapes subjectivity, and molds individuals into “docile yet useful bodies” — an ideal encapsulated in the phrase “respecting distinctions and stabilizing institutions”(jingfenanzhi 敬 分 安 制)． The specific strategies involve a series of embodied practices within rituals and customs, such as hierarchical regulations in clothing and architecture, as well as ritual performances like the “village drinking ceremony”(xiangyinjiuli 乡饮酒礼) and “funeral rites”(sangzangzhili 丧葬之礼). These practices infiltrate hierarchical systems and ideologies, fostering recognition and acceptance of order and power among the people. Through this, the educational goal of “customs transforming the will, and prolonged habituation altering one’s nature”(xisuyizhi, anjiuyizhi 习 俗 移 志,安 久 移 质) is achieved. Meanwhile, power, entangled with knowledge and morality, reshapes subjectivity and accomplishes its “reproduction” in this very process.更多还原