論語
尧曰

第511章

20.2
原文
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译文
子张向孔子问道:「怎样才可以治理政事呢?」孔子说:「推崇五种美德,摒弃四种恶政,这样就可以治理政事了。」子张说:「什么是五种美德?」孔子说:「君子使百姓得到好处却不破费,使百姓劳作却无怨言,有正当的欲望却不贪求,泰然自处却不骄傲,庄严有威仪而不凶猛。」子张说:「怎样是使百姓得到好处却不破费呢?」孔子说:「顺着百姓想要得到的利益就让他们能够得到,这不就是使百姓得到好处却不破费吗?选择百姓可以劳作的时机去役使他们,谁又会有怨言呢?想要仁德而又得到了仁德,还贪求什么呢?无论人多人少,无论势力大小,君子都不怠慢,这不就是泰然自处却不骄傲吗?君子衣冠整洁,目不斜视,态度庄重,那庄严的威仪令人望而生敬畏之情,这不就是庄严有威仪而不凶猛吗?」子张说:「什么是四种恶政?」孔子说:「不进行教化就施以杀戮,叫作虐;不加申诫便强求别人做出成绩,叫作暴;起先懈怠却突然限期完成,叫作贼;同样是给予人财物,出手吝啬,叫作小家子气的官吏。」
ENGLISH

Zizhang asked Confucius, "What must one do to be fit for governing?" The Master said, "Honour the five virtues and put away the four vices, and then you will be fit for governing." Zizhang said, "What are the five virtues?" The Master said, "The gentleman bestows benefits on the people without incurring expense; he causes the people to labour without arousing resentment; he has desires but is not covetous; he is at ease but not arrogant; he is dignified and commanding but not fierce." Zizhang said, "What does it mean to bestow benefits without incurring expense?" The Master said, "To let the people profit from what is already in their interest — is this not bestowing benefits without incurring expense? To call upon the people to labour at the right and fitting times — who then would resent it? To desire benevolence and attain it — what is there left to covet? The gentleman, whether dealing with many or few, with great or small, never presumes to be negligent — is this not being at ease without arrogance? The gentleman keeps his robe and cap neatly arranged, his gaze dignified and composed, so that men look upon him with awe and reverence — is this not being commanding without being fierce?" Zizhang said, "What are the four vices?" The Master said, "To put people to death without having instructed them is called cruelty; to demand results without having given prior warning is called oppression; to be lax in issuing orders and then suddenly require their completion is called harmful governance; and to be stingy in dispensing what must equally be given to others is called the way of a petty functionary."

注释
①屏(bǐng):除去。 ②泰:安宁。 ③犹之与人:犹之,同样的意思。与,给予。犹之与人,同样是给人。出纳:出和纳两个相反的意义连用,其中「纳」的意义虚化而只有「出」的意义。有司:古代管事者之称,职务卑微。
解读
展开解读
这一章是《论语》中篇幅最长、内容最为系统的政治论述之一。子张向孔子请教从政之道,孔子以「尊五美、屏四恶」作答,言简意赅却内涵深厚,堪称儒家政治伦理的一份纲领性文献。 所谓「五美」,是执政者应当具备的五种品格与施政风格。 第一,惠而不费。这并非要求执政者慷慨解囊、大肆散财,而是讲究因势利导。百姓想致富、想过好日子,这是人之常情。执政者只需顺应民众的利益诉求,在民众能够获利之处予以疏导扶持,而非阻拦干预,便能以最小的代价实现最大的惠民效果。这揭示了一个重要道理:官民之间的利益并非零和博弈,善治之道在于找到双赢的路径。 第二,劳而不怨。役使民力在古代是常有之事,关键在于所役之事是否与民众的切身利益相关。若百姓能从中看到实实在在的好处,自然不会心生怨恨。这要求执政者在调配民力时,必须具备充分的正当性和合理性,而非随意摊派。 第三,欲而不贪。孔子并不否认人有欲望,欲望本身是中性的驱动力。问题在于欲望的方向与边界——若将追求化为「欲仁得仁」,以高尚的道德目标引导个人意志,则欲望便不会蜕变为贪婪。这是对执政者内在修养的深刻要求。 第四,泰而不骄。「泰」是一种从容安泰的气度,无论面对何人,无论其地位高低、势力大小,都能保持应有的尊重与平等。这种品格既非趋炎附势,也非盛气凌人,而是内心真正的平和与自信。 第五,威而不猛。真正的威严来自人格的力量,而非暴力的震慑。衣冠整肃、目光沉稳,自然令人心生敬畏。这种威仪是长期修身养性的外在体现,而非刻意摆出的架势。 「四恶」则是执政者必须警惕和摒弃的四种恶政。 其一,不教而杀,谓之虐。法律与规则的意义,在于让人知道行为的边界。若从未告知民众何为违禁,却以违禁之名加以惩处,这是对人最基本权利的剥夺,是赤裸裸的暴虐。 其二,不戒视成,谓之暴。事前不做任何交代和部署,事后却苛求结果,这是一种极不负责任的管理方式。既不给人准备的时间,又要求完美的成果,其残暴之处在于以不可能完成的标准折磨下属。 其三,慢令致期,谓之贼。布置任务时漫不经心,未曾强调紧迫性,却在某一刻突然宣布限期已到,以此为由问责。这种行为如同设下陷阱,带有明显的欺骗性,故孔子以「贼」名之,可谓入木三分。 其四,出纳之吝,谓之有司。承诺给予的奖赏,到兑现时却斤斤计较、百般推诿。这种言而无信、吝于奖赏的行为,不仅寒了追随者的心,更败坏了执政者的信誉,终将导致人心离散。 五美四恶,一正一反,构成了儒家政治伦理的基本框架。其核心精神在于:执政者的品格决定政治的品质。这一思想跨越千年,至今仍有深刻的现实启示——无论是国家治理还是组织管理,领导者的自我修养与行事风格,始终是决定治理成效的根本变量。

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