辽东学院学报（社会科学版）
遼東學院學報（社會科學版）
료동학원학보（사회과학판）
JOURNAL OF EASTEN LIAONING UNIVERSITY
2015年
3期
111-115
,共5页
士志于道%中国文化传统%文以载道%礼
士誌于道%中國文化傳統%文以載道%禮
사지우도%중국문화전통%문이재도%례
a scholar keeps the truth in mind%Chinese cultural tradition%writings are meant to convey truth%courtesy
从学理上讲，“礼失求诸野”的“礼失”是指“义”而不是“仪”，“礼失求诸野”必须坚持求“义”这一主体。因此，“天子失官，学在四夷”只是“礼失求诸野”的社会条件，而不具备“礼失求诸野”的价值追求。孔夫子的“天下有道，则庶人不议”的反命题“天下无道”，则庶人议政（道），才是“礼失求诸野”的本质内涵。从社会实践看，孔夫子晚年的开门办学传授六艺，特别是修《春秋》等活动为“礼失求诸野”树立了典范。处在世界轴心时代的孔子，奠定了中国文化的基本特色。从中国文化发展史来看，“礼失求诸野”的价值取向不仅在文化开放，更在于对传统文化核心价值的坚守。在中国古代社会中，“礼失求诸野”既是以士大夫为代表的“道统”文化对统治阶级“政统”文化斗争的理论基础，又是“道统”对“政统”批判斗争的武器，是推动中国社会向前发展的基本动力。“礼失求诸野”在今天仍具现实意义。
從學理上講，“禮失求諸野”的“禮失”是指“義”而不是“儀”，“禮失求諸野”必鬚堅持求“義”這一主體。因此，“天子失官，學在四夷”隻是“禮失求諸野”的社會條件，而不具備“禮失求諸野”的價值追求。孔伕子的“天下有道，則庶人不議”的反命題“天下無道”，則庶人議政（道），纔是“禮失求諸野”的本質內涵。從社會實踐看，孔伕子晚年的開門辦學傳授六藝，特彆是脩《春鞦》等活動為“禮失求諸野”樹立瞭典範。處在世界軸心時代的孔子，奠定瞭中國文化的基本特色。從中國文化髮展史來看，“禮失求諸野”的價值取嚮不僅在文化開放，更在于對傳統文化覈心價值的堅守。在中國古代社會中，“禮失求諸野”既是以士大伕為代錶的“道統”文化對統治階級“政統”文化鬥爭的理論基礎，又是“道統”對“政統”批判鬥爭的武器，是推動中國社會嚮前髮展的基本動力。“禮失求諸野”在今天仍具現實意義。
종학리상강，“례실구제야”적“례실”시지“의”이불시“의”，“례실구제야”필수견지구“의”저일주체。인차，“천자실관，학재사이”지시“례실구제야”적사회조건，이불구비“례실구제야”적개치추구。공부자적“천하유도，칙서인불의”적반명제“천하무도”，칙서인의정（도），재시“례실구제야”적본질내함。종사회실천간，공부자만년적개문판학전수륙예，특별시수《춘추》등활동위“례실구제야”수립료전범。처재세계축심시대적공자，전정료중국문화적기본특색。종중국문화발전사래간，“례실구제야”적개치취향불부재문화개방，경재우대전통문화핵심개치적견수。재중국고대사회중，“례실구제야”기시이사대부위대표적“도통”문화대통치계급“정통”문화두쟁적이론기출，우시“도통”대“정통”비판두쟁적무기，시추동중국사회향전발전적기본동력。“례실구제야”재금천잉구현실의의。
Theoretically , the lost in the sentence that lost courtesy can be found among commonalty is right-eousness but not ceremony;therefore, finding righteousness must be the main body in finding courtesy among the commonalty .Consequently , that the Emperor loses his duty and the learning is scattered among the people is the social prerequisite but not has the value pursuit for finding courtesy among the commonalty .The inverse proposition of Confucius ’ that the common people may not discuss affairs of the government is the essential connotation of find -ing the lost courtesy among the people .Practically, Confucius conducted open -door schooling in his later years to impart the six classical arts , especially edit the Spring and Autumn Annals set up a model for finding lost courtesy among the people .In the axial period of the world , Confucius laid the basic feature of Chinese culture .In the per-spective of Chinese culture history , the value orientation of finding lost courtesy among the people lies not only in the culture openness , but even more in the conservation of the core value of the traditional culture .In ancient Chi-nese society , finding lost courtesy among the people is not only the theoretical basis of Confucian orthodoxy culture represented by the scholar -bureaucrats against the political orthodoxy culture , but also a weapon of the Confucian orthodoxy fighting against the political orthodoxy .It is the basic power to drive the Chinese society .The idea of finding lost courtesy among the people has practical significance at present .
