〈禮運〉釋義－孔子三論禮之緣起

在〈禮運〉中，孔子三論「禮之緣起」：其一，是首章論大同小康之變，在世運的急轉直下中，禮義作為止亂之方登場；其二為「禮制史」的回顧：孔子追溯禮的自然起源及其由簡入繁的演變。其三，為有意抹去歷時性與歷史性的經學敘事：聖人法天製作。效法天道，蘊涵了因循物情的製作原理。而循情之禮能因勢利導，故執禮之君能「中心無為」而實現大治。〈禮運〉旨在為禮義正名，其核心思路，是用因循之道證成禮教的普遍效力與恒常意義。

關鍵字

〈禮運〉；大同小康；自然與製作；因循之道；稱情立文

並列摘要

In the Book of Rites, Confucius gave three views on the issue of "the origin of rites". First, the first chapter of the Book of Rites deals with the The difference between Datong and Xiaokang. In the rapid turn of the world, rites came on the stage as a way to stop chaos; The second is the review of "the history of ritual system": Confucius traces the natural origin of ritual and its evolution from simple to complex. The third is to intentionally erase the diachronic and historical narrative of Confucian classics: saints imitate the displays from the Tian to make rites and music. It is necessary to follow the law of Tian to establish the ritual system, so the rites can follow the material situation and give play to the effect according to the situation. The ruler can also "hide" in politics, "do nothing at the center" and realize governance and achieve perfect state. By combing the three clues of the origin of Confucius’ theory of rites, we can clarify the main idea of the "Li Yun".