本文以牟宗三先生「道統」之說為研究視角，考察《禮記》思想所蘊涵之「道統」義，牟先生認為內聖之學即儒家心性之學，其直接之本分乃在道德宗教之完成。本文即循此線索，對此道德宗教之義作一分疏，以牟宗三先生《生命的學問》中之〈略論道統、學統、政統〉作為基點，參酌牟先生相關著作，藉以詮解《禮記》之道統說，並予以系統性之表述。文分五節，一是前言，析論道統義之含義，二是就道統義之理想層面予以探討，從堯舜之聖王生命及大同之理境，加以論述。三是就道統義之實踐層面予以探討，從孝祭之禮及生命禮儀的宗教意識、道德意識，省察其道統義，第四節則就政治及教育層面說明其執行原則，五是結語。《禮記》內容大多為漢初儒者針對當時社會政治情況，綜結以往儒學及參酌各派學說，所作出的理想性設計，亟思為政治、教育、宗教、社會、生活、生命之運作，建構一常軌常道。至於是否適合借鑑於今日政經社會，及如何運用而從中取益，值得深入探究。 In the essay, the author explored ‘Dao Tradition’ in the Canon “Li-Ji” with the interpretation of Mou Zong-San’s theory. Mou had pointed out that the science of inner spirit was the science of humanity in Confucianism, and its core was the accomplishment of religion and morality. This essay traced the viewpoints in the paper ‘Some remarks on the Dao Tradition, Academy Tradition, and Politics Tradition’ in the book entitled “Science of Life” by Mou togive a systematic discourse of ‘Dao Tradition’ in Canon “Li-Ji”.The essay was composed into five sections as followings: First, the foreword—to illustrate the meaning of the ‘Dao Tradition’. Second, to explore the ideal dimension of the ‘Dao Tradition’ and that was originated from the life praxis of the philosopher kings--Yao and Shun with their peaceful times in ancient China. Third, to analyze the praxis dimension of ‘Dao Tradition’ with the consciousness of religion and morality within the Confucian worshiping rites as dutiful descendants. Fourth, to illustrate the principles of the politics and education in ‘Dao Tradition’. And finally, the conclusion. Confucian Canon “Li-Ji” was collected papers during early Han Dynasty to summarize the theories of the earlier Confucians. It was constructed for taking care of politics, education, religion, society, and life praxis in ancient times. It should be reflected and reconstructed for nowadays.
