[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-weizhengyide":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":82,"seo":94},"weizhengyide","ming","为政以德",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F07\u002Ftangyuzhidao_14_7_57a363f3.jpg","郭店 · 唐虞之道 简14","\u002Fexcavated\u002Fguodian\u002Ftangyuzhidao","以德礼教化人民而成治","为政以德是孔子关于治理方式的纲领，主张以统治者自身的德行、礼制与教化引导百姓，使人有羞耻而自正。它不是取消刑政，而是反对把威慑当作政治的唯一基础。",[19,20,21,22],"孔子","德治","礼治","政治哲学",[24,27,30,33],{"label":25,"value":26},"定义","以德行礼教导引政治",{"label":28,"value":29},"首出","《论语·为政》",{"label":31,"value":32},"对举","政刑与德礼",{"label":34,"value":35},"关联","仁政、正名、礼乐",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","“为政以德”见于《论语·为政》，以北辰作譬喻，说明治理不只在发布命令，更在执政者所立的德与由此形成的秩序。“德”不是私人品行装饰，而是使人信服、使名分和礼制有内容的政治品质；“为政”涵盖任官、教民、用礼和刑罚。\n\n孔子并未主张有德便废除政令刑罚。他对比“道之以政，齐之以刑”与“道之以德，齐之以礼”：前者使人避罪，后者还使人知耻归正。德礼是导向和教化基础，刑政仍是秩序的辅助手段。",{"heading":41,"md":42},"经典文句中的展开","“为政以德，譬如北辰，居其所而众星共之”把德比作稳定中心。君主以身作则、确立公共方向，官民才有共同参照；这要求自身端正、任贤使能、守礼守义，使号令与行为一致。\n\n“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格”说明只靠刑罚，人们可能只会躲避惩罚；德礼使人形成内在判断。“格”是归正，显示治理目标还包括人格和风俗改变。“其身正，不令而行”则说明德治首先是权力的自我约束。",{"heading":44,"md":45},"孔孟荀异同","孔子从君子与官长的日常行为谈德治，重身正、守礼、任贤和使民以时，认为名分、礼乐、刑政各有位置，尚未形成后世完整“德治主义”。\n\n孟子把它扩展为仁政和王道，主张制民之产、轻徭薄赋、慎刑罚，使百姓有恒产而能行善，并以德行仁取得民心。荀子也反对暴政，更强调礼义、法度、官制和赏罚的整合，认为仅凭个人善意不能治大国。三家都要求统治者先正其身，差异在孔子重身教与礼，孟子重民生与民心，荀子重制度化礼法。",{"heading":47,"md":48},"相关概念","为政以德与仁、礼相互支撑。仁使政治不把民当工具，礼把仁心转为交往、赋役和司法的规范；无礼的德容易成为个人恩惠，无仁的礼又只剩威仪。正名也是德治一环，职位、言辞和职责相称，号令才可信。\n\n它与王道相近而不等同：前者回答治理方式，后者还涉及战争、权力和合法性。孔子批评以刑为唯一导向，却没有说刑罚皆不正当；德礼改变羞耻和归正，政刑处理公共禁令，须在义的标准下配置。",{"heading":50,"md":51},"后世流变","汉代以后，“德治”常被用来概括君主修身与教化政治，也与天人感应、经学礼制相结合；宋明儒者则把为政以德纳入理学的修身—治国体系。后世有时把它简化为只讲道德、不讲制度，或反过来当作君主自我美化的口号。回到《论语》，其本义是要求权力以身作则、以礼教民，并让刑政退居辅助位置，而非取消公共制度。",[53,59,63,69,75],{"text":54,"source":29,"note":55,"classic":56},"为政以德，譬如北辰，居其所而众星共之。","执政者以德立身、定向，群体才会形成有秩序的向心。",{"slug":57,"volume":58},"lunyu",2,{"text":60,"source":29,"note":61,"classic":62},"道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。","政刑使人免于受罚，德礼则进一步使人知耻并归于正道。",{"slug":57,"volume":58},{"text":64,"source":65,"note":66,"classic":67},"其身正，不令而行；其身不正，虽令不从。","《论语·子路》","执政者自身端正，命令才有可信的示范力量。",{"slug":57,"volume":68},13,{"text":70,"source":71,"note":72,"classic":73},"政者，正也。子帅以正，孰敢不正？","《论语·颜渊》","孔子以“政”与“正”相通，要求领导者以正身率众。",{"slug":57,"volume":74},12,{"text":76,"source":77,"note":78,"classic":79},"以德行仁者王，以力假仁者霸；霸必有大国，王不待大。","《孟子·公孙丑上》","孟子区分以德行仁的王道和借仁义名义而用力的霸道。",{"slug":80,"volume":81},"mengzi",3,[83,86,87,89,90,92],{"topic":84,"slug":85},"ren","kongzi",{"topic":84,"slug":80},{"topic":84,"slug":88},"xunzi",{"topic":5,"slug":84},{"topic":5,"slug":91},"li",{"topic":5,"slug":93},"zhengming",{"title":95,"description":96,"keywords":97},"为政以德——孔子德治、礼治与刑政的关系 | 儒家百科","为政以德是什么意思？本文依据《论语》解释北辰之喻、德礼与政刑的差别，说明孔子为何要求执政者身正、使民知耻，并比较孟子仁政、荀子礼法与后世德治观念的异同。",[6,98,99,100,21,101,102,103],"孔子德治","道之以德","道之以政","仁政","政刑","儒家政治"]