[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-rang":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":78,"seo":91},"rang","ming","让",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F09\u002Fchengzhiwenzhi_18_8_f5782071.jpg","郭店 · 成之闻之 简18","\u002Fexcavated\u002Fguodian\u002Fchengzhiwenzhi","以辞让退让安顿人伦分际","让是先秦儒家关于辞受、进退与人际分寸的德目，既要求不争先利，也要求在义所当为时守住原则；孔孟重其内在敬意，荀子则把它纳入礼义分职。",[19,20,21,22],"德目","辞让","礼","修身",[24,27,30,33],{"label":25,"value":26},"定义","以礼义节制争先与占有",{"label":28,"value":29},"语源","辞受、退避与谦下",{"label":31,"value":32},"早见","《论语》《孟子》",{"label":34,"value":35},"相对概念","争、贪、逾分",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","“让”是先秦儒家用来说明辞受、进退和资源分配的一组实践要求，核心不是凡事退缩，而是在礼义所定的关系与场合中不以私欲争先、不越过本分，并能把应得之物让给更合宜的对象。它可表现为让路、让位、辞禄、辞功，也可表现为言语上的谦下和功劳归人。让因此既有外在动作，也有对名分、轻重和他人需要的判断。\n\n“让”在先秦文献中常与“辞”“逊”“谦”“廉”相近，却并非完全同义。辞偏重拒受，逊偏重退处，谦偏重自抑，让则把主动退让置于关系秩序之中。字义由“言”与“襄”等构形所引出的训释，不能直接推出儒家全部义理；比较可靠的做法，是从《论语》《孟子》中的辞让实例和《礼记》《荀子》的礼义论观察其语用。",{"heading":41,"md":42},"经典文句中的展开","《论语·里仁》说“能以礼让为国乎，何有？不能以礼让为国，如礼何”，把让从个人谦逊提升到政治秩序。若君臣、长幼、贵贱都只以力量争取，礼仪再繁复也不能安顿国家；礼让之“让”并不是放弃职分，而是让每个人在名分中克制僭越。孔子又赞许“君子无所争”，但随即保留射礼中“揖让而升，下而饮”，说明君子并非完全没有竞争，而是在竞争前后以揖让和仪节限制胜负带来的骄矜。\n\n孟子把辞让之心视为礼之端。人见尊长、受馈赠或处于交往关节时，能够感到不宜贸然夺取，说明礼并非纯由外在强制。可是，辞让若只为博取名声，便失去其道德意义；真正的让须问所让之物是否合义、所退之处是否会造成更大伤害。故让有时是退一步，有时却是坚持让贤、让利于民，不能用表面客气代替判断。",{"heading":44,"md":45},"孔孟荀异同","孔子从礼的实践谈让：在交往中敬人、辞受有节，在政事中不僭越、不争功。让与仁相连，因为它把他人当作有位置、有需要的主体；让也受义约束，若把应当承担的责任一并推开，就不是德而是逃避。孔子很少把让抽象为独立本体，而是在射礼、仕进和日常问答中展示其分寸。\n\n孟子将“辞让之心”列为礼之端，并以四端说明人人都有成德的开端。对孟子而言，让的内在根据是恭敬与羞恶：不忍夺人所当得，也不肯以无义之物自肥。但端绪必须扩充为具体的辞受进退，且要与仁义相参。孟子论“辞受之有道”，表明受禄、取食、交往都需看合不合义，不能把一概拒绝误作清高。\n\n荀子更强调让在礼义制度中的公共功能。他认为人有欲求，若没有分界便会争夺；先王制礼，使贵贱、长幼、贫富和职分各有差等。让于是成为“明分”的行动形式：在不相同的关系中互相承认边界，才能使群体合作。荀子并不把让理解为消灭欲望，而是用礼义安排欲望，使辞让与应得、功劳和职责相称。",{"heading":47,"md":48},"让与义、廉、谦","让与义的关系最为关键。义判断某物某位是否应当取得，让则是当自己可以取得而仍能按轻重先后退处。若不辨义，谦让可能纵容不当；若只有义的抽象判断而无让的行动，便可能把正当原则变成争功争名。孟子所说“辞让之心”属于礼之端，正说明让是礼在辞受场合的具体化，而不是礼的全部。\n\n让也不同于一味谦卑。谦是自我评价与言辞姿态的抑下，让则涉及实际位置、利益和责任。君子可以辞禄、让贤，也可以在义所当为时受命任事；若因怕担名而把职分推给不当之人，反会失义。廉耻则提供不取非分之物的底线，恭敬提供对人的态度，三者共同构成让的伦理边界。\n\n在公共生活中，让还与“和”相关。适度退让能化解争竞，使不同角色各得其所；但和不是无原则的息事宁人。面对强取豪夺，儒家所需的可能是正名、止暴和分辨，而不是让受害者继续退让。",{"heading":50,"md":51},"后世流变","汉代以后，让常被纳入谦德、逊让和礼学的规范体系，宋明儒者又把辞让解释为涵养敬意、克治私欲的工夫。后世礼书与家训扩大了让的日常仪节范围，也可能把它简化成单向服从。回到先秦语境，让首先是礼义中的主动退处：既不争非分之利，也不逃避应尽之责。",[53,60,66,72],{"text":54,"source":55,"note":56,"classic":57},"能以礼让为国乎，何有？不能以礼让为国，如礼何？","《论语·里仁》","治理国家若不能以礼节制争竞，礼仪本身也失去意义。",{"slug":58,"volume":59},"lunyu",4,{"text":61,"source":62,"note":63,"classic":64},"君子无所争，必也射乎！揖让而升，下而饮。其争也君子。","《论语·八佾》","君子并非没有竞争，而是在竞争中以揖让和礼节约束胜负。",{"slug":58,"volume":65},3,{"text":67,"source":68,"note":69,"classic":70},"辞让之心，礼之端也。","《孟子·公孙丑上》","辞让是礼德在人心中的开端，还须扩充为稳定实践。",{"slug":71,"volume":65},"mengzi",{"text":73,"source":74,"note":75,"classic":76},"辞受之有道：受之有义，辞之无义，是之谓义。","《孟子·万章下》","该句强调辞受不能只看姿态，关键在所受所辞是否合义。",{"slug":71,"volume":77},10,[79,81,83,85,87,90],{"topic":5,"slug":80},"li",{"topic":5,"slug":82},"yi",{"topic":5,"slug":84},"chi",{"topic":5,"slug":86},"jing",{"topic":88,"slug":89},"ren","kongzi",{"topic":88,"slug":71},{"title":92,"description":93,"keywords":94},"让——先秦儒家如何理解辞让与礼让 | 儒家百科","让是什么意思？本文从《论语》的礼让为国、君子无争与《孟子》的辞让之心出发，说明让并非一味退缩，而是以礼义安排辞受、进退和责任，并比较孔孟荀的不同侧重。",[6,95,96,97,98,99,21,100],"礼让","辞让之心","君子无争","辞受有道","儒家德目","义"]