礼的教育价值论证，从宋儒开始深化，到晚明臻至成熟。以朱熹、张载、王阳明为代表的儒家学者，通过加强礼和心性关系的论证，揭示了礼在指导道德实践、提升人生境界中的价值。晚明大儒王夫之是理学和经学的集大成者，其礼教思想既有心性之思，又有礼制归宿，两相辉映，达到了前人所未曾达到的高度和深度。目前学界在船山礼学思想研究方面，已经取得相当多的成果，但是对其心性和礼教的融通性论述较为罕见。有鉴于此，本文意在系统讨论王夫之礼教思想的基础上，揭示出其中的核心问题和理念，并围绕这一核心问题阐发相关部分之间的逻辑关系。

人性论是王夫之礼教思想的基础。王夫之人性论是对理学思想的继承和修正。理学以超越的天理-性理为礼的形上来源，虽然确立了礼的内源性，但是由于其性理说的先天缺憾，使其无法有效地统合形上的天理和形下的礼乐，也难以正确处理天理和人情的关系。这些遗留的理论问题，加剧了宋明时期礼制建设中的禁欲倾向，激发了明代心学的反礼思潮。王夫之继承并修正了理学家的天理说，对天理-人性做出了“去实体化”和“增益性”的解读，使天理-人性既不失其价值指引性，又必联系具体的人情、事理而得以成立。联系人情和事理的天理就是礼。经此思想变革后，经验界的“礼”不再仅是本体的附属，而成为了建构无限天理的必要途径，由是，礼的地位得以大大提升。王夫之对礼的这个创新性的解释，必须联系其重“器”的哲理背景，才能得到更深入的理解。

本研究的章节安排，尽量体现这一个核心问题的诸多方面。王夫之的人性论思想，在对孟子性善论的承许基础上，将重点转移到《周易》的“成性”理论上，实现了对儒家人性论关注视角的转化。在成性视角中，彰显了文教的必要性，为中国教育史上“性教悖论”的解决，提供了一个有益的思考方向。王夫之对《周易》“成性”说的诠解，也为情礼冲突的解决奠定了坚实的理论基础。在船山看来，理学家对“成性”的诠解，具有复归本体的“还原论”特色，加上理学本体离情欲而别为一体，因而理学“成性”论难以彰显情欲自身的价值，也无法将情欲之和谐作为人格教育的目的。王夫之对此还原论作了方向上的扭转，指出“成性”不应该是还原，而应该是展开，是人通过自我主宰，使天命之性落实于器物层面、情欲层面、气质层面。这一内在逻辑，有助于明清伦理转型期礼情关系的重构，其相关论述的深度和系统性，在明清时期独树一帜。其理论影响是：其一，通过提出天理不离人情的重情理论，扭转了理学以礼抑情的消极修养论路向。其二，通过提出以礼升华情欲的慎情理论，克服了自然主义人性论取消超越性的世俗路向。

在船山看来，对文化经典和仪式规范的学习都属于“继善”的过程。经典和规范中所承载的圣贤之礼，是合天命、人情、事理而成的人伦实践之典范，是天道在历史文化和仪式规范中的展现，因此也是人所当继之“善”。学习经典和规范的目的不是堆砌某种外在于人性的规范，而是凭借此有形、有状之天理，促进个体境界的提升和社会整体的完善。依船山之见，规范对人格成长的价值体现在：以仪式和制度兴发人的道德情感、导正人的自然情欲。而规范能起如是作用的学理依据是中国哲学中“身心联动”的气哲学。文化经典对人格成长的价值体现在：“博学”能辅助良知，使学者获得通情达情、知经知权的“智”德，以此“智”德完善伦理实践。

The argumentation of educational value of rites deepened from Song Dynasty to late Ming Dynasty. Confucian scholars, such as Zhu Xi, Zhang Zai and Wang Yangming, demonstrated the intrinsic relationship between ritual and mind and revealed the value of ritual in guiding moral practice and enhancing the state of life. Wang Fuzhi, a great confucianist in the late Ming Dynasty, was a master of neo-confucianism and Confucian classics. His thought of ritual propriety is a delicate combination of profound philosophical thought of the Mind-heart and the practical implementation of rites. The two factors reflected each other and allow his theory of Ritual Propriety reach a height and depth that had never been reached before. At present, the academic circle has made a lot of achievements in the research of Wang Fuzhi's thought of rites, but it is rare to discuss the compatibility of his theory of mind-heart and rites. In view of this, this paper intends to reveal the core issues and ideas of Wang Fuzhi's ethical thoughts on the basis of a systematic discussion of his ethical thoughts, and to elucidate the logical relationship between relevant parts centering on this core issue.

The theory of human nature is the foundation of Wang Fuzhi’s ethical thought. His theory of human nature is the inheritance and revision of Neo-Confucianism. Neo-confucianism takes transcendental nature as the metaphysical source of rites, and although it establishes the endogenous nature of rites, it cannot effectively integrate the metaphysical nature with the metaphysical nature of rites, nor can it correctly deal with the relationship between heaven bestowed nature and human desires and sentiment.These theoretical problems caused the anti-rites trend of thought after the middle of Ming Dynasty. Wang Fuzhi inherited and revised the neo-Confucianists' theory of nature and made a de-materialization and enrichment interpretation of heaven and human nature, so that heaven and human nature would not lose its position as guidance to value, but also be established in connection with specific human feelings and practices. Therefore, the propriety of experience is a necessary way to construct the infinite nature, and also makes human feelings and nature get a more harmonious order. This innovative explanation must be connected with the metaphysical turn of its emphasis on form, color and temperament in order to get a deeper understanding.

The chapter arrangement of this study tries to reflect many aspects of this core issue. Wang Fuzhi's thought of human nature, on the basis of a certain degree of acceptance of Mencius' theory of original goodness of human nature, shifted his focus to the theory of "Cheng Xing",namely the accomplishment of human nature in ZhouYi,namely the Book of Changes, which said "Nature is something which should be accomplished,Goodness is something which should be inherited”, and realized the transformation of the focus of Confucian theory of human nature. Wang Fuzhi shows the necessity of culture and education from the perspective of nature and nurture, and provides a useful direction for the solution of the "paradox of nature and education" in Chinese educational history. Wang Fuzhi's interpretation of the "nature" theory in the Book of Changes also lays a solid theoretical foundation for the solution of the conflict between human desires and ritual propriety. From his point of view, the interpretation of "nature" by neo-confucianists is characterized by the "reductionism" of returning to the noumenon, and since the noumenon of neo-confucianists is separate from the sentiment and desire, so it is difficult for neo-confucianists to display the value of the sentiment itself, nor to take the harmony of the sentiment and desires as the purpose of personality education. Wang Fuzhi reversed the direction of this reductionism, pointing out that "nature" is not something to be returned or restored, but something should be developed. It is man who, through self-domination, implements the nature of destiny on the level of objects, passions and temperament. This internal logic contributed to the reconstruction of the relationship between ritual propriety and affection during the ethical transition period of the Ming and Qing Dynasties. Its theoretical influence is as follows: First, by putting forward the theory of attaching great importance to human nature and principle, it reversed the negative cultivation direction of Neo-Confucianism. Secondly, it overcomes the secular trend of naturalistic theory of human nature to cancel transcendence by proposing the theory of sublimation of passion with ceremony. After him, some other neo-confucianists and scholars of Qing dynasty paid special attention to elucidating the middle way of the relationship between ritual and affection, which directed a new way for how to construct harmonious mental order with the study of ritual.

Wang Fuzhi emphasizes the educational value of "inheriting the innate goodness".In his opinion, not only the goodness of the heart belongs to the content of the goodness to be inherited, but also the ritual norms and historical culture. Therefore, Wang Fuzhi lays special emphasis on the educational value of ritual norms and humanistic classics. Wang Fuzhi's theory of "external cultivation contributes to internal growth" and“extensive study contributes to moral practice”, revealing the intrinsic value of humanistic classics and ritual norms in the development of human nature. The ritual of sages embodied in the humanistic classics and ritual norms is a human ethics practice formed by the compatibility and experience of former sages and talents, and a state of necessity and perfection developed in accordance with human nature. The purpose of taking etiquette as teaching or learning resources is not to learn some rules external to human nature, but to promote the improvement of individual level of life and the perfection of society as a whole by taking the natural state of human nature as a model. Although taking ritual as teaching involves "external things", including documents and institutional objects, these "external things" follow the internal characteristics of human nature and promote the internal development of personality, thus belonging to the proper meaning of the enlightenment philosophy of "looking at humanity to transform the world". "Extensive study contributes to moral practice” is a fundamental aspect of Wang Fuzhi's theory of "inheriting goodness". Wang Fuzhi takes the study of history and humanity as the content of personality development and highlights the key role of cultural inheritance in personality cultivation. He paid attention to the value of extensive learning in "understanding and goodness", and gained the practical wisdom of through learning. In addition, Wang Fuzhi pays attention to the practical orientation of "extensive study" .He believes practical orientation should be  destination of extensive study, which help prevent the overflow of knowledge and lost of orientation in the ocean of books.

Wang Fuzhi did not just focus on the "three rites", but paid attention to the five Classics to reveal the essence of ritual propriety. Although he did not establish new ritual regulations as other Confucians did in Song Dynasty, he made outstanding contributions to the reconstruction of Confucian ritual propriety by revealing the meaning of ritual contained in history and culture. Wang Fuzhi reconstructs rites through interpretation, which is in essence the inheritance and development of rites and music tradition initiated by Confucius. In fact, Confucius himself demonstrated the essence of rites through the way of "narration", and did not rebuild new norms beyond the Rites of the Zhou dynasty. By elucidating the meanings of rites in ancient books, he laid a theoretical foundation for the later generations to practice rites and make ritual rules. Wang Fuzhi's reconstruction of rites is a succession of the principle of cultural inheritance that Confucius started which is being called “Elaborates the theory of predecessors but not start new theory from scratch”. Through the interpretation of the deeper meaning of rites in cultural classics, he reveals the practice of benevolence with practical wisdom of ancient sages, so as to present later generations the role model and inspire their practical wisdom, which is also the deep connotation of "taking rites as the way of teaching".