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 .%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。
展开▼
