[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-xin":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":91},"xin","ming","信",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F09\u002Fchengzhiwenzhi_24_19_124250f9.jpg","郭店 · 成之闻之 简24","\u002Fexcavated\u002Fguodian\u002Fchengzhiwenzhi","言行相副并使交往可凭的德目","信是先秦儒家要求言行相副、守约可凭并取得他人信任的德目，孔子将其用于修身、交友与政治，孟子则指出信须服从义而非拘泥成言。",[19,20,21,22],"德目","诚信","交往","政教",[24,27,30,33],{"label":25,"value":26},"定义","言行相副且守约可凭",{"label":28,"value":29},"语源","信从言与诚实之义",{"label":31,"value":32},"首出","《尚书》《左传》《论语》",{"label":34,"value":35},"对举","信与诈、义与利",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","信是先秦儒家要求言语真实、承诺可凭、行为前后一致，并由此建立信任的德目。它既指不欺、不诈的品格，也指别人愿意相信某人、某政；“有信”不是逢言必从，而是说话有根据、答应的事尽力完成。信若脱离义，可能固守错误约定；义若无信，也无法在交往中落地。\n\n“信”在早期文献中与诚信、信任、盟誓和政令相连。由“人言”解释字形只能提示方向，不能代替考证。《论语》把信放在自省、交友和政治中，《孟子》讨论守信与权宜的边界，《荀子》多从礼义、名实说明可信为何重要。",{"heading":41,"md":42},"经典文句中的展开","曾子每日反省“为人谋而不忠乎？与朋友交而不信乎？传不习乎？”把信列为交友与受业的基本功。孔子又说“与朋友交，言而有信”，信不是只在重大盟誓时才需要，日常说话、托付和往来都应可验证；一次守约之外，更要长期使言行相副。\n\n信还关系到政治。孔子列“足食、足兵、民信之”三项，最后说“民无信不立”；即使物质和武备尚在，百姓若不信政令与统治者，秩序便失去根基。取信不能靠夸饰，仍须以德义礼和实际政事使承诺有内容。",{"heading":44,"md":45},"孔孟荀异同","孔子把信放在修身和关系网络中。弟子谋事要忠，交友要信，学习传授要反复习得；君子还应“敬事而信”，使职事认真、言语可靠。孔子重视信，却不鼓励轻诺：答应之前必须审慎，答应之后则要尽力完成。信由此不是讨人喜欢的圆滑，而是可被共同生活依赖的稳定品格。\n\n孟子特别讨论信与义的次序。他说“大人者，言不必信，行不必果，惟义所在”，并非鼓励欺骗，而是指出若原有言语或成例与更高的义冲突，不能以守口头承诺为借口继续不正之事。孟子同时主张朋友有信、政治有信，故“惟义所在”必须能说明为何改变承诺、如何减少伤害，而非把任性改口冒充权变。\n\n荀子强调信赖需要名实相副、礼义制度与长期积习。君臣、朋友、上下若各守其分、言辞有确定含义，群体才能协作；若巧言饰过、名实相乱，便会互相猜疑。荀子对信的说明较少诉诸自然情感，而重师法、礼义和可检验的行为。三家都把信视为交往与政治的基础，差异在于孔子重日常践履，孟子辨信义先后，荀子重制度和名实。",{"heading":47,"md":48},"信与忠义礼","信与忠相近而不相同。忠偏重为人谋事时尽己，信偏重言行相副、使人可凭；孔子把二者并列，正显示各有侧重。信与义也有先后：无义的承诺不值得盲守，合义的承诺则要以信完成。信与礼相连，因为称谓、盟誓、馈赠、进退等礼制为承诺提供公共形式。\n\n信还不是凡事直说。“巧言令色，鲜矣仁”提醒人们言辞悦耳却未必可信；“君子欲讷于言而敏于行”则以行动检验言语。信的目标是让言语有分量、让他人能据此安排行动。",{"heading":50,"md":51},"后世流变","汉代以后，信与仁义礼智并列为常用德目，诚信又被用于解释商业、盟誓和君臣关系。宋明儒者把信纳入心性修养与五常体系，进一步讨论诚与信的内外关系。后世用法虽更广，先秦语境中的信仍以言行相副、守约可凭并受义裁量为核心，而非无条件服从任何既有承诺。",[53,60,66,72],{"text":54,"source":55,"note":56,"classic":57},"与朋友交，言而有信。","《论语·学而》","朋友交往要使言语可靠、承诺可凭，这是日常信德的基本要求。",{"slug":58,"volume":59},"lunyu",1,{"text":61,"source":62,"note":63,"classic":64},"人而无信，不知其可也。","《论语·为政》","一个人若失去可信性，便难以在共同生活中立身行事。",{"slug":58,"volume":65},2,{"text":67,"source":68,"note":69,"classic":70},"民无信不立。","《论语·颜渊》","政治若失去百姓信任，即使有粮食和武备，也难维持公共秩序。",{"slug":58,"volume":71},12,{"text":73,"source":74,"note":75,"classic":76},"大人者，言不必信，行不必果，惟义所在。","《孟子·离娄下》","承诺与成例若和更高的义冲突，应以正当为断，并非鼓励轻诺欺人。",{"slug":77,"volume":78},"mengzi",8,[80,83,84,86,88,89],{"topic":81,"slug":82},"ren","kongzi",{"topic":81,"slug":77},{"topic":5,"slug":85},"zhong",{"topic":5,"slug":87},"yi",{"topic":5,"slug":81},{"topic":5,"slug":90},"li",{"title":92,"description":93,"keywords":94},"信——先秦儒家如何论诚信、守约与民无信不立 | 儒家百科","信是先秦儒家要求言行相副、守约可凭的德目。本文从孔子的与朋友交言而有信、民无信不立，讲到孟子以义裁量承诺，说明信与忠、义、礼及政治取信的关系。",[6,20,95,96,97,98,99,100],"信是什么意思","民无信不立","与朋友交言而有信","信义","孔子诚信","儒家五常"]