[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"guanxue-ming-yi":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},"yi","ming","义",[],"ru",{"from":10,"to":11},-551,-221,{"ossKey":13,"caption":14,"link":15},"excavated\u002Fguodian\u002Fglyphs\u002F13\u002Fyucong-1_76_2_3af3f24f.jpg","郭店 · 语丛一 简76","\u002Fexcavated\u002Fguodian\u002Fyucong-1","判断所当为并舍利取义的德目","义是先秦儒家判断行为是否合宜、能否舍利取正的德目，孔子强调见利思义，孟子以羞恶之心为义端，荀子则把义纳入礼法与群体分职。",[19,20,21,22],"德目","义利之辨","修身","政教",[24,27,30,33],{"label":25,"value":26},"定义","合宜当为的判断与实践",{"label":28,"value":29},"语源","古代礼制与正当之义",{"label":31,"value":32},"首出","《尚书》《左传》等早期文献",{"label":34,"value":35},"对举","义利、仁义",[37,40,43,46,49],{"heading":38,"md":39},"定义与语源","义是先秦儒家判断何者应当、何者合宜，并在利害冲突时坚持正当的德目。它既评价事情，也要求行动者在取舍中承担后果；不能只译作抽象正义，也不等于不计情势的固执。孔子常以义对举利，孟子把它与仁、礼、智并列，荀子则说明义须落实为礼法与分职。\n\n“义”在先秦文献中早已出现，常用于合宜、正当和道义语境。古文字构形有多种解释，不能仅凭字形断定儒家义理。春秋战国间，义逐渐成为衡量君臣、朋友、辞受和战争的原则；《左传》《尚书》与《论语》《孟子》的用法也不完全相同。",{"heading":41,"md":42},"经典文句中的展开","《论语·里仁》说“君子喻于义，小人喻于利”，重点不是君子没有利益，而是君子先问应当与否。同篇“见利思义”要求利益来到眼前时追问取得方式是否正当；“义之与比”则把义写成可亲近、可反复实践的选择。得到财货、职位或机会时，动念本身便要接受义的检验。\n\n义也不是冷硬规则。孔子说“君子义以为质，礼以行之，孙以出之，信以成之”，义是所守，礼规定形式，谦逊调节表达，诚信使承诺完成。义若无礼可能伤人，无信也难兑现，故同时要求判断、分寸和履行。",{"heading":44,"md":45},"孔孟荀异同","孔子从具体取舍说明义：不回避利，但反对把利当作唯一尺度；不鼓励空谈，而要求在见得、辞受、交友和为政中亲近义。仁与义在孔子处相互支撑，仁给义以关切人的方向，义防止私人好恶冒充仁爱。孔子少作人性本源的推论，较多要求君子在处境中辨明所当为。\n\n孟子把义的发端安置在“羞恶之心”。见到卑劣、受辱或不正之事而感到羞耻、憎恶，是义的萌芽；但“端”并非完成，仍须扩充为辞受、进退和政治选择。孟子以“舍生而取义”说明在生命与正当冲突时，义可成为最高取舍；又说“大人者，言不必信，行不必果，惟义所在”，表明承诺和成例也要服从更高的合宜判断。\n\n荀子不把义归结为自然情感的充分展开，而强调师法、礼义和长期积习。他把义与分、职、群治相连：群体资源和权责若没有义的裁断，欲望便会导致争乱。荀子所说的义更明显地具有制度与秩序维度，但仍要求君子以义自持。三家都反对唯利，差异在于孔子重情境实践，孟子突出羞恶之心，荀子着重礼法制作与社会分职。",{"heading":47,"md":48},"义与仁礼利","仁、义、礼常被并称，却各有侧重。仁偏重爱人和成己，义偏重判断所当，礼把判断落实为亲疏、辞受、进退的节文。孟子说“仁，人心也；义，人路也”，以心与路作譬：仁是关切的根据，义是行走其上的方向。二者若分离，仁可能流为偏私，义也可能失去体恤。\n\n义利之辨不要求拒绝一切物质利益，而是追问利的取得与分配是否合义、是否损害百姓安生。荀子论富国强兵，也要求以礼义明分、以制度使利不至于相争。舍利取义是不可两全时不以私利压倒正当，并非否定合理养生与公共利益。",{"heading":50,"md":51},"后世流变","汉代以后，义与仁、礼、智、信并列为常用德目，义利之辨又被用于解释君臣、财货与政治秩序。宋明儒者进一步把义联系到天理、性命和公私之辨。这些后世理论扩展了义的哲学范围，却不能倒推为孔孟荀已经共享的体系；在先秦语境中，义首先是面对具体利害时辨明并实行所当为。",[53,60,66,73],{"text":54,"source":55,"note":56,"classic":57},"君子喻于义，小人喻于利。","《论语·里仁》","君子以应当与否理解事情，小人则容易只从利益出发。",{"slug":58,"volume":59},"lunyu",4,{"text":61,"source":62,"note":63,"classic":64},"君子义以为质，礼以行之，孙以出之，信以成之。君子哉！","《论语·卫灵公》","义是根本，礼、谦逊与诚信使正当原则获得合宜形式并得以完成。",{"slug":58,"volume":65},15,{"text":67,"source":68,"note":69,"classic":70},"羞恶之心，义之端也。","《孟子·公孙丑上》","对不正与卑劣的羞恶感是义的萌芽，还须扩充培养。",{"slug":71,"volume":72},"mengzi",3,{"text":74,"source":75,"note":76,"classic":77},"鱼，我所欲也；熊掌，亦我所欲也；二者不可得兼，舍鱼而取熊掌者也。生，亦我所欲也；义，亦我所欲也；二者不可得兼，舍生而取义者也。","《孟子·告子上》","当生命与正当不可两全时，孟子以取义说明最高的道德选择。",{"slug":71,"volume":78},11,[80,83,84,86,87,89],{"topic":81,"slug":82},"ren","kongzi",{"topic":81,"slug":71},{"topic":81,"slug":85},"xunzi",{"topic":5,"slug":81},{"topic":5,"slug":88},"li",{"topic":5,"slug":90},"zhi",{"title":92,"description":93,"keywords":94},"义——孔孟荀如何论义利、羞恶与舍生取义 | 儒家百科","义是先秦儒家判断所当为的核心德目。本文从孔子的见利思义、孟子的羞恶之心与舍生取义，讲到荀子的礼义分职，说明义与仁、礼、利、信的关系及其修身和政治含义。",[6,95,20,96,97,98,99,100],"义是什么意思","舍生取义","羞恶之心","仁义","孔子义","孟子义"]