[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-datong-xiaokang":3},{"slug":4,"topic":5,"name":6,"aliases":7,"school":8,"era":9,"glyph":12,"oneLiner":16,"summary":17,"tags":18,"infobox":23,"sections":36,"quotes":52,"related":71,"seo":82},"datong-xiaokang","ming","大同与小康",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F03\u002Fziyi_22_6_f78b230b.jpg","郭店 · 缁衣 简22","\u002Fexcavated\u002Fguodian\u002Fziyi","以天下为公与礼制秩序对照治道","大同与小康出自《礼记·礼运》的天下秩序论述：大同以天下为公、选贤与能为理想，小康则承认家天下与礼义制度，是先秦儒家政教想象的两种层次。",[19,20,21,22],"礼记","政教理想","天下为公","礼制",[24,27,30,33],{"label":25,"value":26},"定义","大同公天下与小康家天下",{"label":28,"value":29},"主文献","《礼记·礼运》",{"label":31,"value":32},"大同特征","选贤与能、讲信修睦",{"label":34,"value":35},"小康特征","礼义为纪、各亲其亲",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","“大同”与“小康”是《礼记·礼运》描写天下秩序的成对概念。大同段说“天下为公”，选贤与能，故人不独亲其亲、不独子其子；小康段则说“大道既隐，天下为家”，以礼义为纪，形成父子、君臣、夫妇等稳定关系。大同是公共性充分实现的理想，小康是家天下条件下仍有礼制、分职与信义的较好秩序。\n\n这套二分不宜理解为现代制度预言。“公”“家”在篇中首先指天下权力与责任的归属方式，“康”是安宁、可治理的状态。大同并非取消亲亲和职分，小康也并非全然黑暗；文本用层次递进的方式追问礼运由盛而衰，以及在现实历史中如何保存秩序。",{"heading":41,"md":42},"经典文句中的展开","大同段的核心是公共信任与照料弱者。它说“老有所终，壮有所用，幼有所长”，并及“矜、寡、孤、独、废疾者皆有所养”，说明理想秩序不是抽象平等，而是让不同年龄、处境的人各得其所。财货不必藏于己，力也不必只为己出；盗窃乱贼因而不起，门无需关闭。这里的“公”表现为责任、资源和功劳不被少数家族独占。\n\n小康段承认现实中的家族、世袭与等级，仍要求以礼义建立可预期的关系。“城郭沟池以为固，礼义以为纪”，君臣有义、父子有亲、兄弟有序、夫妇有别，诸侯以礼相交。小康不是只求物质温饱，而是让家天下中的权力受到名分、婚姻、丧祭和交往规范约束。",{"heading":44,"md":45},"孔孟荀异同","《礼运》以孔子与言偃问答开篇，传统上常把大同小康看作孔子政治思想的表达；但《礼记》各篇成书层次复杂，篇中叙事不宜无条件当作孔子原话。它保存了战国至秦汉间儒者对礼运、天下与古今变迁的思考。\n\n孔子在《论语》中重视“天下归仁”、为政以德和礼乐秩序，却没有提出“大同”“小康”这组理论。孟子以仁政、王道和“老者衣帛食肉”描写理想政治，强调保民、选贤与民心归附；其王道既有普遍关怀，也保留亲亲、君臣等差等。荀子从礼义、分职和群体合作说明秩序如何可能，所谓“礼者，贵贱有等，长幼有差，贫富轻重皆有称者也”，与小康段的制度取向相近。\n\n反对只凭武力维系统治，也都承认教化和礼制的公共作用。大同段更突出天下为公和普遍照料，孟子偏重仁政的民生实践，荀子偏重礼义制作与名分分工。",{"heading":47,"md":48},"相关概念","大同与“王道与霸道”都讨论天下秩序的正当性。王道以仁义、保民和教化为本，最接近大同段的公共关怀，但孟子的王道仍在君主政治中实现，不等同于天下无家。小康与“礼乐”关系尤其密切：礼分亲疏、贵贱与职分，乐通情和众，使家天下不至于只剩争夺。\n\n“大道”在《礼运》中并不只是道路，而是统摄政治和伦理的常道；“天下为公”也不等于取消所有亲情。大同段说“不独亲其亲，不独子其子”，意思是亲爱不再只封闭于本家，而是在公共制度中扩展。理解这一点，才能避免把大同误读为无差别的抽象平均。",{"heading":50,"md":51},"后世流变","汉代以后，《礼运》大同段常被用来说明先王之世与礼制变迁，唐宋儒者又把它纳入经学和理学的天下论。近代以来“大同”更成为政治与社会理想的常用语，含义远超先秦篇章。回到原文，应区分《礼运》的历史叙事、礼制秩序与后世新义，不把现代制度方案直接说成孔子已经提出。",[53,59,63,67],{"text":54,"source":29,"note":55,"classic":56},"大道之行也，天下为公，选贤与能，讲信修睦。","大同秩序以公共天下、任贤和互信为开端。",{"slug":57,"volume":58},"liji",9,{"text":60,"source":29,"note":61,"classic":62},"使老有所终，壮有所用，幼有所长，矜、寡、孤、独、废疾者皆有所养。","理想政治应照料不同年龄与处境的人，使其各得其所。",{"slug":57,"volume":58},{"text":64,"source":29,"note":65,"classic":66},"今大道既隐，天下为家，各亲其亲，各子其子，货力为己。","小康段描写大道隐没后家天下、亲亲与自利成为常态。",{"slug":57,"volume":58},{"text":68,"source":29,"note":69,"classic":70},"礼义以为纪，以正君臣，以笃父子，以睦兄弟，以和夫妇。","礼义为小康秩序确立各种关系的纲纪。",{"slug":57,"volume":58},[72,75,77,79,80],{"topic":73,"slug":74},"ren","kongzi",{"topic":5,"slug":76},"wangdao-badao",{"topic":5,"slug":78},"liyue",{"topic":5,"slug":73},{"topic":5,"slug":81},"weizhengyide",{"title":83,"description":84,"keywords":85},"大同与小康——《礼记·礼运》的天下秩序理想 | 儒家百科","大同与小康是什么意思？本文解读《礼记·礼运》天下为公、选贤与能、老有所养，以及天下为家、礼义为纪的两种秩序，并说明其与孔子、孟子、荀子政治思想的异同。",[86,6,21,87,88,89,90,91],"大同小康","礼记礼运","小康社会","选贤与能","礼义为纪","先秦政治思想"]