[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-minguijunqing":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":77,"seo":87},"minguijunqing","ming","民贵君轻",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F10\u002Fzundeyi_6_20_25f86c67.jpg","郭店 · 尊德义 简6","\u002Fexcavated\u002Fguodian\u002Fzundeyi","以民生为本位衡量君主与社稷","民贵君轻是孟子论王道时提出的政治排序：民众的生计与安危居于首位，社稷次之，君主并非国家唯一目的，失德者可被放逐。",[19,20,21,22],"孟子","王道","民本","政治伦理",[24,27,30,33],{"label":25,"value":26},"定义","民、社稷、君的价值排序",{"label":28,"value":29},"主文献","《孟子·尽心下》",{"label":31,"value":32},"核心","保民、得民、去暴君",{"label":34,"value":35},"相关","王道、仁政、天命",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","“民贵君轻”是孟子对政治正当性所作的概括，语句见《孟子·尽心下》：“民为贵，社稷次之，君为轻。”这里的“贵”不是说民众拥有后世意义的主权，而是规定衡量政治成败的优先次序：百姓能否安生，国家共同体能否保存，最后才是君主的尊荣。它把君位从神圣终点改写为受托的政事。\n\n“民”在孟子语境中首先指承担赋役、受政令影响的民众；“社稷”兼指国家共同体及其祭祀象征。三者并列，说明孟子并未鼓吹无政府的个人主义。君主仍是王道施行的关键，但其权力须以保民、养民和得民心为条件。若君主残害百姓，政治秩序的名义就不能替他免罪。",{"heading":41,"md":42},"经典文句中的展开","孟子把民本原则落实在仁政措施上。他要求制民之产，使百姓有恒产而有恒心；又反复批评征伐、重税与暴政使民“仰不足以事父母，俯不足以畜妻子”。贵民的关键，是让耕者、老者、幼者都能获得持续生活条件。君王若能“保民而王”，便可由一国推及天下；若只追求宫室苑囿与兵战功名，则即使拥有强国，也不合王道。\n\n“民为贵”还与民意、天命相连。孟子说“得天下有道：得其民，斯得天下矣”，又以百姓归附与否判断统治者是否失道。百姓在长期受治中的归往、离叛与生死，正是天命显现的途径，君主不能只以血统和旧制自证正当。",{"heading":44,"md":45},"孔孟荀异同","孔子较少使用“民贵君轻”的排序语言，却把“使民以时”“因民之所利而利之”以及“道之以德”作为为政要求。他强调君主修身、任贤与教化，认为上位者的德行会影响民众。孔子并未否定君臣名分，民本更多表现为不扰民、取信于民和以德导民。\n\n孟子把这些要求推进为王道论的正当性判断。他以“不忍人之心”说明仁政根源，以“民为贵”说明君位可被放逐：齐宣王问汤放桀、武王伐纣是否可，孟子答“贼仁者谓之贼，贼义者谓之残；残贼之人，谓之一夫”，诛一夫并非弑君。孟子仍承认社稷的公共价值，但社稷也不能成为暴君伤民的护身符。\n\n荀子同样重视“安民”“富民”，并从礼义、分职和君臣制度说明国家如何稳定。他强调君主是群体统合的枢纽，较少使用孟子式的三者排序；然而荀子也说“君者，舟也；庶人者，水也”，水能载舟亦能覆舟的比喻虽出自后世史传概括，却与其重民生、明分守职的思路相通。三家都要求政治养民，孟子尤其把民众福祉置于检验君位的首要位置。",{"heading":47,"md":48},"相关概念","民贵君轻与“王道与霸道”直接相连。王道以保民、施仁政和使百姓归附为本，霸道则可能凭武力与权术暂时服众；孟子认为没有仁义根基的强力不能长久。它也与“为政以德”相通：德政要在民生、刑赏和教化上产生可感的效果。\n\n民本又不同于把民众当作被动对象的“养民术”。孟子要求君主反求诸己，听取民怨并改正政失；但他仍以君主、士大夫和礼义秩序为政治主体。",{"heading":50,"md":51},"后世流变","秦汉以后，“民贵君轻”常被引作民本传统的核心语句，历代政论家据此讨论荒政、谏诤与君臣责任；宋明儒者又把它纳入王道、心性与天理的体系。后世解释扩大了“民”的政治含义，却不应把现代主权、权利等概念直接回填孟子原文。先秦语境中，它首先是以民生和民心裁量君主德性的王道原则。",[53,59,65,71],{"text":54,"source":29,"note":55,"classic":56},"民为贵，社稷次之，君为轻。","孟子以民众、国家共同体、君主的次序说明政治价值的优先级。",{"slug":57,"volume":58},"mengzi",14,{"text":60,"source":61,"note":62,"classic":63},"得天下有道：得其民，斯得天下矣；得其民有道：得其心，斯得民矣。","《孟子·离娄上》","取得天下的根本在取得民众之心，而非单靠土地与武力。",{"slug":57,"volume":64},7,{"text":66,"source":67,"note":68,"classic":69},"贼仁者谓之贼，贼义者谓之残；残贼之人，谓之一夫。闻诛一夫纣矣，未闻弑君也。","《孟子·梁惠王下》","暴君若自绝于仁义，放逐或诛除他不再等同于弑杀正当君主。",{"slug":57,"volume":70},2,{"text":72,"source":73,"note":74,"classic":75},"五亩之宅，树之以桑，五十者可以衣帛矣。","《孟子·梁惠王上》","孟子以恒产和衣食条件说明仁政必须落实到百姓日用。",{"slug":57,"volume":76},1,[78,80,82,84,85],{"topic":79,"slug":57},"ren",{"topic":5,"slug":81},"wangdao-badao",{"topic":5,"slug":83},"weizhengyide",{"topic":5,"slug":79},{"topic":5,"slug":86},"tianming",{"title":88,"description":89,"keywords":90},"民贵君轻——孟子民本思想与王道政治 | 儒家百科","民贵君轻是什么意思？本文依据《孟子》解释“民为贵，社稷次之，君为轻”的价值排序，梳理保民、得民心与放逐暴君的论证，并比较孔子、孟子、荀子的民本与君道。",[6,91,92,93,94,95,96,97],"孟子民本思想","民为贵","王道政治","仁政","君权","社稷","得民心"]