[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-shu":3},{"slug":4,"topic":5,"name":6,"aliases":7,"school":8,"era":9,"oneLiner":12,"summary":13,"tags":14,"infobox":19,"sections":32,"quotes":48,"related":75,"seo":88},"shu","ming","恕",[],"ru",{"from":10,"to":11},-551,-221,"推己及人而不强加于人的工夫","恕是先秦儒家由自身体验推及他人、避免把所不欲强加给人的实践原则，孔子以忠恕概括其道，既包含体谅，也要求礼义与具体判断。",[15,16,17,18],"德目","忠恕","推己及人","交往",[20,23,26,29],{"label":21,"value":22},"定义","推己及人而不强加所不欲",{"label":24,"value":25},"语源","如心，设身处地之义",{"label":27,"value":28},"首出","《论语·里仁》《卫灵公》",{"label":30,"value":31},"对举","忠恕、恕而不妄",[33,36,39,42,45],{"heading":34,"md":35},"定义与语源","恕是先秦儒家从自己的感受和处境出发，设身处地理解他人，并避免把自己不愿承受的强加给人的工夫。它不是无条件宽宥或一味退让，而是把自我体验转化为待人尺度。恕常与忠相连：忠是尽己承担，恕是由己及人、限制强加。\n\n“恕”可从“如心”理解，即以己心比拟人心，但字形训诂只能提供方向。恕的用例集中在《论语》和《礼记·中庸》，孔子把它置于交往修身，后学则把不欲勿施发展为日用准则。推己不是假定人人欲望相同，而是承认他人同样会感受伤害与不便。",{"heading":37,"md":38},"经典文句中的展开","孔子回答子贡时说：“其恕乎！己所不欲，勿施于人。”这句话先从禁止强加着手，为行动划出底线。它不要求把所有欲望平均分给别人，也不说自己喜欢就能替别人决定；关键是反省某种做法落到自己身上是否可接受，再结合对方处境、礼义和后果判断。\n\n《论语·里仁》说“夫子之道，忠恕而已矣”，说明恕不能只是消极不干涉。忠要求主动尽己、帮助他人立达，恕防止帮助越界为强制；“己欲立而立人，己欲达而达人”正是由近及人的积极一面。",{"heading":40,"md":41},"孔孟荀异同","孔子把恕用于交友、为政和教育。弟子之间应避免欺凌与强求，君子推己及人又要根据礼调整亲疏、尊卑和进退。恕因此不是取消差等，而是在差等关系中仍承认他人的感受与人格。孔子少把恕写成心理学理论，更多让它通过“不欲勿施”和立达人人的行动显现。\n\n孟子未像孔子那样反复使用“恕”字，却把推扩善端说得更充分。恻隐、羞恶、辞让、是非之心先在自身萌发，再“扩而充之”以待亲亲、百姓和万物；这与恕的由近及远相通。孟子同时强调仁义礼智各有判断，故推己而出的善意不能取代义的裁量，也不能把亲亲的情感无差别地施于所有关系。\n\n荀子较少把恕作为独立德目，重心在礼义、分职和群体规范。他会承认交往需要相互体谅，却更担心仅凭情感推己不足以解决资源、名分和公共事务的冲突。对荀子而言，恕若要可靠，必须通过礼法、学习和长期习惯获得边界。三家都反对强暴和任意加害，孔子突出忠恕工夫，孟子突出善端扩充，荀子突出制度节制。",{"heading":43,"md":44},"恕与仁礼义","恕是仁的一种实践路径，却不是仁的全部。仁要求爱人与持续关怀，恕先从“不强加”这一底线开始，再发展为立人、达人。没有仁，恕可能只是冷淡；没有恕，仁的热情又可能以善意侵入他人生活。是否施加、帮助到何种程度，仍需义的判断。\n\n恕也必须受礼节制。对亲友直言、对弟子教诲、对百姓施政，不能只凭“我若处此境会怎样”决定；身份、时机和真实需要可能不同。礼给恕边界，智辨差异，信使承诺可凭，忠推动自己承担责任。",{"heading":46,"md":47},"后世流变","汉代以后，恕常与忠并列为处理人伦关系的工夫，宋明儒者又将其纳入一贯、扩充和心性修养的解释。近世常把恕译为宽容或同理心，虽能提示其设身处地的一面，却容易忽略礼义边界。回到先秦文本，恕首先是由己推人、勿施所不欲，并在具体关系中以判断落实的实践原则。",[49,56,62,68],{"text":50,"source":51,"note":52,"classic":53},"其恕乎！己所不欲，勿施于人。","《论语·卫灵公》","恕以不把自己不愿承受的事强加给人为底线，是可终身践行的原则。",{"slug":54,"volume":55},"lunyu",15,{"text":57,"source":58,"note":59,"classic":60},"夫子之道，忠恕而已矣。","《论语·里仁》","忠是尽己，恕是推己及人，二者合起来构成孔子之道的实践概括。",{"slug":54,"volume":61},4,{"text":63,"source":64,"note":65,"classic":66},"夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。","《论语·雍也》","从自己立身通达的愿望推及他人，是由近及人的仁道方法。",{"slug":54,"volume":67},6,{"text":69,"source":70,"note":71,"classic":72},"忠恕违道不远。施诸己而不愿，亦勿施于人。","《礼记·中庸》","忠恕使日常实践不远离道，并再次强调不强加所不欲。",{"slug":73,"volume":74},"liji",31,[76,79,81,83,84,86],{"topic":77,"slug":78},"ren","kongzi",{"topic":77,"slug":80},"zengzi",{"topic":5,"slug":82},"zhong",{"topic":5,"slug":77},{"topic":5,"slug":85},"li",{"topic":5,"slug":87},"yi",{"title":89,"description":90,"keywords":91},"恕——先秦儒家的忠恕、推己及人与勿施于人 | 儒家百科","恕是先秦儒家由己及人、不把所不欲强加给人的实践原则。本文从孔子的忠恕与勿施于人，讲到孟子的善端扩充、荀子的礼义节制，说明恕与仁、义、礼和政治治理的关系。",[6,92,16,93,17,94,95,96],"恕是什么意思","己所不欲勿施于人","孔子恕道","仁恕","儒家恕"]