[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-chi":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":79,"seo":92},"chi","ming","耻",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F14\u002Fyucong-2_4_4_e14dbcb8.jpg","郭店 · 语丛二 简4","\u002Fexcavated\u002Fguodian\u002Fyucong-2","知所不为并以过失自警的羞恶感","耻是先秦儒家辨别不义、约束行为并推动改过的道德情感，既关乎个人不受辱于己，也关乎士人在公共事务中不苟且；孔孟重其内在羞恶，荀子强调礼义教化。",[19,20,21,22],"德目","羞恶","修身","士人",[24,27,30,33],{"label":25,"value":26},"定义","以不义为耻并自我警戒",{"label":28,"value":29},"语源","羞惭与知辱之情",{"label":31,"value":32},"早见","《论语》《孟子》",{"label":34,"value":35},"相对概念","无耻、苟且",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","“耻”是先秦儒家用来说明羞恶、知辱和自我限度的德目。它不是因外貌、贫贱或偶然失败而产生的羞怯，而是意识到某种行为不义、不当或有损人格之后，对自身的拒斥与警戒。知耻使人不肯以非义求利、不愿在众人面前失其名节，也促使人承认过错、改正行为。\n\n“耻”在古典语境中既可以指情感，也可以指值得羞惭的事情；“羞”偏重当下感受，“耻”更含有持续的道德评价。先秦儒者还常用“廉耻”“羞恶”说明它与义、礼的关系。仅把耻理解为服从舆论，会忽略其内在判断；但若把它当作完全私人的感受，又会忽略礼义和共同体对何者可耻的规范作用。",{"heading":41,"md":42},"经典文句中的展开","《论语·子路》说“行己有耻，使于四方，不辱君命”，把耻落实在士人行动和外交使命中。行己有耻不是畏惧一切批评，而是在代表国家、接受职任时不做有损义理的事；能否“不辱君命”还需要才智与礼仪，但底线首先是自己不肯苟且。孔子又说“士而怀居，不足以为士矣”，把贪恋安逸与缺乏担当联系起来，显示耻并非只在私人名誉上运作。\n\n孟子则把耻说成人人不可缺少的心。“人不可以无耻”，因为无耻者面对不义可以毫无内在阻力；“无耻之耻”更指出，一个人若连没有羞耻都不感到羞耻，便失去改过的起点。耻在这里不是自我贬抑，而是让人重新辨认何者值得坚持。孟子还把羞恶之心列为义之端，说明厌恶不义与尊重正当是同一德性的两面。",{"heading":44,"md":45},"孔孟荀异同","孔子从君子与士的实践谈耻，重在不辱使命、不失其言、不因贫困和安逸而改其志。他不把耻孤立为一种情绪，而是让它与信、义、勇相连：知耻之后还须能承担行动，不能只在内心自责。孔子也区分外在毁誉与真实失德，君子所惧的是义理上的可耻，而非人人一时的好恶。\n\n孟子将耻安置在人性与四端结构中。“羞恶之心，义之端也”说明人对不善的厌恶是义的发端；但端绪会被物欲、习染和环境遮蔽，所以必须存心、养气并反求诸己。孟子赞许“富贵不能淫，贫贱不能移，威武不能屈”，正是把知耻转化为不受外在利害改变的操守。耻不是畏死苟生，而是宁失利也不失义。\n\n荀子同样重视羞耻，却更强调礼义、师法和群体规范对它的塑造。人的欲望若无节制会争夺，礼义使人知道何者逾分、何者可贵，羞耻因此获得明确对象。荀子不以一时的自然情感保证成德，而要求通过学习、习惯和长期实践形成稳定判断。三家都把耻视为防止失德的内在关口，差异在于孔子偏重士行，孟子偏重羞恶之端，荀子偏重教化与制度。",{"heading":47,"md":48},"耻与勇、义、荣","耻与义不可分。义规定应当如何，耻让人对背离义产生切身阻力；没有义的标准，耻容易沦为对贫穷、异见或身体缺陷的偏见；没有耻的情感，义又可能停留在冷静判断而缺少行动动力。孟子所谓羞恶之心，既是对不义的厌恶，也是对正当行为的尊重。\n\n《礼记·中庸》说“知耻近乎勇”，并非把勇理解为鲁莽，而是说知道可耻之处，才有勇气改过、拒绝诱惑并承担后果。勇若没有耻的约束，可能成为强暴；耻若没有勇的支持，则会变成自怨自艾。儒家所重的是面对过失而改、面对威逼而守义的勇。\n\n耻还与荣相对。君子追求的荣不是众口一时的称誉，而是合义、成德和不辱先人。外在荣辱可以失常，内在可耻却不能用权势掩盖；因此士人宁可贫困，也不应以不义之富为荣。",{"heading":50,"md":51},"后世流变","汉代以后，耻常与廉、节、名教相联，成为士人自守和家训教育的重要范畴；宋明儒者又把知耻解释为涵养本心、克治私欲的工夫。后世“礼义廉耻”的并称扩大了它的社会含义，也容易把耻简化为外在名声。回到先秦文本，耻首先是对不义的内在拒斥，最终须落实为改过、守节和担当。",[53,60,66,72],{"text":54,"source":55,"note":56,"classic":57},"行己有耻，使于四方，不辱君命，可谓士矣。","《论语·子路》","士人应在日常操守和出使任职中知所不为，不使使命因失德而受辱。",{"slug":58,"volume":59},"lunyu",13,{"text":61,"source":62,"note":63,"classic":64},"人不可以无耻。无耻之耻，无耻矣。","《孟子·尽心上》","人不能没有羞耻；若连无耻本身都不知羞，便失去改过的可能。",{"slug":65,"volume":59},"mengzi",{"text":67,"source":68,"note":69,"classic":70},"恻隐之心，仁之端也；羞恶之心，义之端也。","《孟子·公孙丑上》","对不善的羞恶感构成义德的内在开端。",{"slug":65,"volume":71},3,{"text":73,"source":74,"note":75,"classic":76},"知耻近乎勇。","《礼记·中庸》","能辨认可耻并据此改过守义，便接近真正的勇。",{"slug":77,"volume":78},"liji",31,[80,82,84,86,88,91],{"topic":5,"slug":81},"yi",{"topic":5,"slug":83},"yong",{"topic":5,"slug":85},"li",{"topic":5,"slug":87},"rang",{"topic":89,"slug":90},"ren","kongzi",{"topic":89,"slug":65},{"title":93,"description":94,"keywords":95},"耻——先秦儒家的知耻、羞恶与士人操守 | 儒家百科","儒家所说的耻是什么意思？本文依据《论语》《孟子》《礼记》解释行己有耻、羞恶之心与知耻近乎勇，说明耻不是畏惧舆论，而是对不义的内在拒斥，并比较孔孟荀的修养路径。",[6,96,97,98,99,100,101,102],"知耻近乎勇","人不可以无耻","羞恶之心","行己有耻","廉耻","儒家修身","孟子"]