〈禮運〉「大同章」的爭議向來很多，甚至還有不少學者懷疑其並非儒家作品。本文之目的，在於論述大同思想不但出自儒家，而且「大同」與「小康」是不可分割的，且大同思想仍然為現代人啟示著應「以禮運之」的深刻意義。因此，本文首先說明寫作原委。其次，從爭論最多的〈禮運〉「大同章」之作者問題，論述〈禮運〉來自儒家最高的政治理想。再其次，從理想必須以現實為基礎以及小康社會的「六君子」典型，說明大同世界應以小康社會為基礎，然後再向上提昇。繼此之後，則提出大同思想應注重「以禮運之」的實踐意義，於是分別從（一）注重正德、利用、厚生的政治實踐，（二）大同世界應從禮儀制度中實踐等兩方面論述其實踐意義；並且在「大同世界應從禮儀制度中實踐」項下，再分由六個層次詳加申述其涵義。最後，則提出結論，並希望有心人能在明瞭大同思想的深層意義後，針對各方所需而繼續進行「大同思想的現代實踐」之設計。

　　　　　Many scholars who study the Confucianism are interested in the Chapter of Ta Tung (The Great Harmony) in <Liyun, Book of Rites>. Some researchers have argued that Ta Tung is irrelevant to Confucianism. This article examines the concept of the Great Harmony and supports the assertion that it is derived from Confucianism. First, I address the purpose of this article. Second, I inspect the author of Ta Tung. Third, I illustrate the ideal nation suggested by Confucianism that is based on the prosperity of society and enhanced by the system of ritual rules. Further, the Great Harmony will be fulfilled when a nation is governed by means of rites. There are two ways to put in practice: (1)the political practice of legitimacy, utilization, and well-being; (2)the systematic practice of rites. Finally, I conclude that the world with Great Harmony is the Utopia of Confucianism. One shall realize the profound meaning of the concept and put in practice for the modern society.