孟子欲回復「耕者九一」與「仕者世祿」的原創精神─耕者有其田。故而，一再提起：
「若民，則無恒產，因(而)無恒心。"As to the people, if they have not a certain livelihood, they will not have a fixed heart.James Legge, The Works of Mencius,op cit.,p.147"」(孟子‧梁惠王上)
「民之為道也，有恒產者則有恒心，無恒產者則無恒心。"The way of the people is this;-If they have a certain livelihood, they will have a fixed heart; if they have not a certain livelihood, they will have not a fixed heart.Ibid.pp.239-240"」(孟子‧滕文公上)
有恒產則有恒心，回歸周文王的仁政，王道始得以建立。
又，孟子說道：「無恒產而有恒心者，惟士為能。"There are only men of education, who, without a certain livelihood, are able to maintain a fixed heart.Ibid.p.147"」(孟子‧梁惠王上)
其用意何在？
彰顯儒家的「富貴不能淫，貧賤不能移，威武不能屈。"To be above the power of riches and honours to make dissipated, of poverty and mean conditions to make swerve from principle, and of power and force to make bend.Ibid.p.265"」的大丈夫行徑"The behaviors of the great man,ibid"？(孟子‧滕文公下)
但是孟子還是說道：
「有天爵者，有人爵者。"There is a nobility of Heaven, and there is a nobility of man.Ibid.pp.418-419"」(孟子‧告子上)
世間有天然爵位，尊貴非凡，受天人敬重。也有人間爵位，功名利祿豐碩，受人羨慕。
「仁義忠信，樂善不倦，此天爵也。"Benevolence,righteousness,self-consecration,and fidelity, with unwearied joy in these virtues;-these constitute the nobility of Heaven.Ibid.p.419"」(同上)
奉行仁義忠信，樂於行善，永不厭倦，即是尊貴的天爵。
「公卿大夫，此人爵也。"To be a Kung(prince in highest rank),a Ching,or a Ta-fu(officers in all ranks); these constitute the nobility of man.Ibid"」(同上)
天子及封建諸侯，卿大夫仕途，就是人人羨慕的人爵。
「古之人，修習天爵，而人爵從之。"The man of antiquity cultivated their nobility of Heaven, and the nobility of man came to them in its train.Ibid"」
古時候的士人，修習仁義忠信、行善不渝，天子、諸候、公卿大夫爵位，不求而至。
「今之人，修其天爵，以要人爵。"The men at the present day cultivate their nobility of Heaven in order to seek for the nobility of man.Ibid"」(同上)
現代的士人，修習仁義道德、行善不絶，為了獲得公卿大夫等官位。「學也，祿在其中矣！」
「既得人爵，而棄其天爵，則惑之甚者也。終亦也亡而己矣。"And when they have obtained that, they throw away the other;- their delusion is extreme. The issue is simple this, that they must lost that nobility of man as well.Ibid"」(同上)
天子諸侯公卿大夫在位、世祿永在，仁義忠信擺一邊，眾善不行，諸惡大作，昧於因果，不知其人爵因天爵而獲得！捨棄天爵，人爵能存？
天子諸侯公卿士大夫(即知書達禮的讀書人)享有世祿，有了恒產，竟然失去恒心。
得魚忘荃"Once we get the fish, the trap is forgotten."？得意忘言"When the idea has been grasped, the words are forgotten."？(見莊子‧外物)
或魚與熊掌不可得兼的兩難論式？"The dilemma of fish and bear's paws cannot have together at the same time." (孟子‧告子上)
無恒產而有恒心，惟「士」為能的「士」，只限於孔門弟子？
台灣耆宿唸唸「菜脯根罔咬鹹」，會是孔孟的真實信徒？得到孔孟的真傳？
(取材自 Alex Pan’s Digest )
Alex Pan TheWalker
2011.12.23
2011年12月23日 星期五
2011年12月22日 星期四
火車勾甘蔗 (結論.Ｉ)主權在民是王道－「民為貴，社稷次之，君為輕。」（下之一）
孟子的王道思想，源自堯舜的「禪讓政治」─「天與之、天受之"Heaven gave it to him, Heaven accepted him."」「民與之、 民受之"The people gave it to him, the people accepted him."」「天視自我民視"Heaven sees according as my people see."」「天聽自我民聽"Heaven hears according as my people hear."」的主權在民概念。
故謂：「民為貴，社稷次之，君為輕。是故，得乎丘民而為天子。"The people are the most important element in a nation, the spirits of the land and grain are the next, the sovereign(emperor) is the lightest. Therefore to gain the peasantry is the way to become sovereign(emperor).James Legge,The Works of Mencius,op cit.,p.483""」（孟子盡心下）
「三代之得天下也，以仁；其失天下也，以不仁。It was by benevolence that the three dynasties gained the throne, and by not being benevolent that they lost it.Ibid.p.293"」「天子不仁，不保四海，諸侯不仁，不保社稷，卿大夫不仁，不保宗廟，土庶人不仁，不保四體。"If the sovereign(emperor) be not benevolent, he cannot preserve the throne from passing from him. If the head of a state(the prince) be not benevolent, he cannot preserve his rule. If a high noble or great officer be not benevolent, he cannot preserve his ancestral temple. If a scholar or common man be not benevolent, he cannot preserve his four limbs.Ibid.p.294"」（孟子離婁上）
「仁」是王道的核心價值，仁政是王道的具體呈現。而孟子的仁政慨念，乃取法於西伯姬昌（周文王）的治理西歧，其所施行的仁政。
周文王以「耕者九一"The husbandmen cultivated for the government one-ninth of the land"，仕者世祿"The descendants of officers were enjoyed hereditary emolument"」等仁政（見孟子梁惠王下），治理西岐。
耕者九一，即助而不稅的井田制，乃八家私百畝，同養百畝公田，替代稅賦，耕者有其田。因此，每戶五畝農舍，種桑養蠶養雞養豬，男耕女織，五十衣帛、七十食肉，不凍不餒。「孝悌」普行於鄉里，西伯善養老者，傳於四方。（孟子離婁上、盡心上）天下之農，皆悅而願耕於其野。（孟子公孫丑上）
仕者世祿，即出仕做官的人，其子孫皆得繼承其俸祿，世世代代亨有祿田。仕者退職後，回歸田園生活，自力耕食。耕者有其田，世代子孫衣食豐足。故而，賢能俊傑之士，樂於效命西岐。（同上）
「耕者九一」與「仕者世祿」，其精神乃在，「有恒產者，則有恒心"If they have a certain livelihood, it follows that they will have a fixed heart."」。旨在，使得農民、士人皆有恒產，以保持行仁的恒心。
「恒產」「恒心」，已俱「不可剝奪權利」與「道德不能剝奪」的概念，乃王道不可或缺的元素。
文王次子，姬發（周武王）在此仁政的基礎，得以號召天下，共同推翻紂王的暴政。然而，「井田制」與「世祿制」經納入封建體系後，恒產、恒心的概念，變成永遠不變（恒）的身分（status）。
封建諸侯亨有世襲的爵位和封邑,士、大夫卿亦享有世襲的俸祿、祿田。因而，取得地主的永久地位。其恒產制度化，其恒心在乎？
而農民成為永久世襲的佃農，沒有耕地的所有權，收成被層層剝削，恒產何在？離「農奴」不遠，其恒心何以存在？
尤其，封建貴族，得到天子的封賜，並未得到該封邑人民的同意，帶領大批軍隊和大量移民，到其封邑，鞏固其占領地區和征服土地，建立統治機制，強制執行井田制，已充分顯現封建制度本身內涵的殖民主義和帝國主義，要與王道背道而馳，仁政何以施展？
回歸「耕者有其田」，有恒產者，則有恒心，才有真正意義！
」
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.22
故謂：「民為貴，社稷次之，君為輕。是故，得乎丘民而為天子。"The people are the most important element in a nation, the spirits of the land and grain are the next, the sovereign(emperor) is the lightest. Therefore to gain the peasantry is the way to become sovereign(emperor).James Legge,The Works of Mencius,op cit.,p.483""」（孟子盡心下）
「三代之得天下也，以仁；其失天下也，以不仁。It was by benevolence that the three dynasties gained the throne, and by not being benevolent that they lost it.Ibid.p.293"」「天子不仁，不保四海，諸侯不仁，不保社稷，卿大夫不仁，不保宗廟，土庶人不仁，不保四體。"If the sovereign(emperor) be not benevolent, he cannot preserve the throne from passing from him. If the head of a state(the prince) be not benevolent, he cannot preserve his rule. If a high noble or great officer be not benevolent, he cannot preserve his ancestral temple. If a scholar or common man be not benevolent, he cannot preserve his four limbs.Ibid.p.294"」（孟子離婁上）
「仁」是王道的核心價值，仁政是王道的具體呈現。而孟子的仁政慨念，乃取法於西伯姬昌（周文王）的治理西歧，其所施行的仁政。
周文王以「耕者九一"The husbandmen cultivated for the government one-ninth of the land"，仕者世祿"The descendants of officers were enjoyed hereditary emolument"」等仁政（見孟子梁惠王下），治理西岐。
耕者九一，即助而不稅的井田制，乃八家私百畝，同養百畝公田，替代稅賦，耕者有其田。因此，每戶五畝農舍，種桑養蠶養雞養豬，男耕女織，五十衣帛、七十食肉，不凍不餒。「孝悌」普行於鄉里，西伯善養老者，傳於四方。（孟子離婁上、盡心上）天下之農，皆悅而願耕於其野。（孟子公孫丑上）
仕者世祿，即出仕做官的人，其子孫皆得繼承其俸祿，世世代代亨有祿田。仕者退職後，回歸田園生活，自力耕食。耕者有其田，世代子孫衣食豐足。故而，賢能俊傑之士，樂於效命西岐。（同上）
「耕者九一」與「仕者世祿」，其精神乃在，「有恒產者，則有恒心"If they have a certain livelihood, it follows that they will have a fixed heart."」。旨在，使得農民、士人皆有恒產，以保持行仁的恒心。
「恒產」「恒心」，已俱「不可剝奪權利」與「道德不能剝奪」的概念，乃王道不可或缺的元素。
文王次子，姬發（周武王）在此仁政的基礎，得以號召天下，共同推翻紂王的暴政。然而，「井田制」與「世祿制」經納入封建體系後，恒產、恒心的概念，變成永遠不變（恒）的身分（status）。
封建諸侯亨有世襲的爵位和封邑,士、大夫卿亦享有世襲的俸祿、祿田。因而，取得地主的永久地位。其恒產制度化，其恒心在乎？
而農民成為永久世襲的佃農，沒有耕地的所有權，收成被層層剝削，恒產何在？離「農奴」不遠，其恒心何以存在？
尤其，封建貴族，得到天子的封賜，並未得到該封邑人民的同意，帶領大批軍隊和大量移民，到其封邑，鞏固其占領地區和征服土地，建立統治機制，強制執行井田制，已充分顯現封建制度本身內涵的殖民主義和帝國主義，要與王道背道而馳，仁政何以施展？
回歸「耕者有其田」，有恒產者，則有恒心，才有真正意義！
」
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.22
2011年12月17日 星期六
火車勾甘蔗 (結論.Ｉ)主權在民是王道－民為貴，社稷次之，君為輕。」（中）
「春秋無義戰！ 彼善於此，則有之矣。"In the Spring and Autumn there are no righteous wars. Instances indeed there are of one war better than another. James Legge, The Works of Mencius,op cit., p.478"」〈 孟子盡心下〉
春秋時代， 沒有合乎義理的戰爭！就仁道或人道立場而言，出兵而不造成對方任何傷亡，或有可取的例子。
鑑於孔子所著「春秋」，書中對於周天下諸侯互相攻伐，依「禮制」做出「譏貶」的負面評價。 孟子更依據仁道，進而做出「春秋無義戰」的評論。
「征者，上伐下也，敵國不相征也。"Correction is when the supreme authority punishes its subjects by force of arms. Hostile States do not correct one another. Ibid"」(同上，另論語季氏)
所謂「征」， 征伐，正之、糾正錯誤行為，依周天下的禮制，乃天子對於犯錯、有罪的諸侯，下令出兵糾正。敵對諸侯，不得互相攻伐，引起戰爭。
故而，孟子說道「春秋無義戰」。沒有王令，出師無名，何有任何正義可言！
諸侯是否得以盟主地位，舉起「尊王攘夷」的旗幟，出兵糾正諸侯的僭越，大夫的謀篡 ?
孟子說道: 「五霸者，三王之罪人也!The five chiefs of the princes were sinners against three kings. Ibid, p.435"」(孟子告子下)
依據周天下的封建體制，諸侯有上朝向天子述職的義務【 諸侯朝於天子曰述職"The princes attended at the court of the sovereign(son of Heaven),which was called Giving a report of office. Ibid,pp.435-436" (同上)】。因此，假定諸侯不上朝向天子述職，則有如下處置:
一不朝，則貶其爵"If a prince once omitted his attendance at court, he was punished by degradation of rank.Ibid"。 ( 同上)
一次不上朝述職，就貶其爵位。例如，從公爵貶為侯爵。
再不朝，則削其地"If he did so a second time, he was deprived of a portion of his territory.Ibid" 。 ( 同上)
再次不上朝述職，就削減封邑。例如，從方百里削減為方七十里的封邑。
三不朝，則六師移之"If he did so a third time, the royal forces were set in motion, and he was removed from his government.Ibid"。( 同上)
有三次不上朝述職的紀錄，天子則下令出兵，移除其諸侯地位，另立新諸侯。
天子對於「三不朝」的諸侯，出「王令」興六師，做征伐之舉，但天子不親自帶兵。 故而，「天子討而不伐"Thus the sovereign(son of Heaven) commanded the punishment, but did not himself inflict it.Ibid"」。( 同上) 而諸侯接受王令，出兵協助征伐，不得另外出令，謂之「諸侯伐而不討"While the princes inflicted the punishment, but did not command it.Ibid"」( 同上)。
然而，春秋五霸，以其盟主地位，假藉「尊王攘夷」名義，出令號召諸侯，興兵討伐諸侯，不避挾天子以號令諸侯、 號令天下之嫌，「摟諸侯以伐諸侯"dragged the princes to punish other princes.Ibid"」 (同上) ， 破壞夏禹、商湯、文武三王所建立的體制。
故而，孟子說道: 「五霸者，三王之罪人也！"The five chiefs of the princes were sinners against the three kings.Ibid"」( 同上)
春秋五霸所揭示的「尊王攘夷」，事實上，衝擊三王所建立的統治體制(即王權) ，當一起回歸「王道」， 重拾「仁政」。
落實「王道」，主權在民，才有「尊王攘夷」之道！
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.17
春秋時代， 沒有合乎義理的戰爭！就仁道或人道立場而言，出兵而不造成對方任何傷亡，或有可取的例子。
鑑於孔子所著「春秋」，書中對於周天下諸侯互相攻伐，依「禮制」做出「譏貶」的負面評價。 孟子更依據仁道，進而做出「春秋無義戰」的評論。
「征者，上伐下也，敵國不相征也。"Correction is when the supreme authority punishes its subjects by force of arms. Hostile States do not correct one another. Ibid"」(同上，另論語季氏)
所謂「征」， 征伐，正之、糾正錯誤行為，依周天下的禮制，乃天子對於犯錯、有罪的諸侯，下令出兵糾正。敵對諸侯，不得互相攻伐，引起戰爭。
故而，孟子說道「春秋無義戰」。沒有王令，出師無名，何有任何正義可言！
諸侯是否得以盟主地位，舉起「尊王攘夷」的旗幟，出兵糾正諸侯的僭越，大夫的謀篡 ?
孟子說道: 「五霸者，三王之罪人也!The five chiefs of the princes were sinners against three kings. Ibid, p.435"」(孟子告子下)
依據周天下的封建體制，諸侯有上朝向天子述職的義務【 諸侯朝於天子曰述職"The princes attended at the court of the sovereign(son of Heaven),which was called Giving a report of office. Ibid,pp.435-436" (同上)】。因此，假定諸侯不上朝向天子述職，則有如下處置:
一不朝，則貶其爵"If a prince once omitted his attendance at court, he was punished by degradation of rank.Ibid"。 ( 同上)
一次不上朝述職，就貶其爵位。例如，從公爵貶為侯爵。
再不朝，則削其地"If he did so a second time, he was deprived of a portion of his territory.Ibid" 。 ( 同上)
再次不上朝述職，就削減封邑。例如，從方百里削減為方七十里的封邑。
三不朝，則六師移之"If he did so a third time, the royal forces were set in motion, and he was removed from his government.Ibid"。( 同上)
有三次不上朝述職的紀錄，天子則下令出兵，移除其諸侯地位，另立新諸侯。
天子對於「三不朝」的諸侯，出「王令」興六師，做征伐之舉，但天子不親自帶兵。 故而，「天子討而不伐"Thus the sovereign(son of Heaven) commanded the punishment, but did not himself inflict it.Ibid"」。( 同上) 而諸侯接受王令，出兵協助征伐，不得另外出令，謂之「諸侯伐而不討"While the princes inflicted the punishment, but did not command it.Ibid"」( 同上)。
然而，春秋五霸，以其盟主地位，假藉「尊王攘夷」名義，出令號召諸侯，興兵討伐諸侯，不避挾天子以號令諸侯、 號令天下之嫌，「摟諸侯以伐諸侯"dragged the princes to punish other princes.Ibid"」 (同上) ， 破壞夏禹、商湯、文武三王所建立的體制。
故而，孟子說道: 「五霸者，三王之罪人也！"The five chiefs of the princes were sinners against the three kings.Ibid"」( 同上)
春秋五霸所揭示的「尊王攘夷」，事實上，衝擊三王所建立的統治體制(即王權) ，當一起回歸「王道」， 重拾「仁政」。
落實「王道」，主權在民，才有「尊王攘夷」之道！
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.17
2011年12月15日 星期四
火車勾甘蔗 (結論.Ｉ)主權在民是王道－「民為貴，社稷次之，君為輕。」（上）
孟子提倡或不提倡「尊王攘夷"to swear allegiance to the royal family and to protect the kingdom from the invasion of barbarians or foreigners"」？
「仲尼之徒，無道桓文之事。是以後世無傳焉，臣未之聞也。無以，則王乎？"There were none of the disciples of Chung-ni who spoke about the affairs of Hwan and Wan, and therefore they have not been transmitted to these after-ages, your servant has not heard them, if you will have me speak, let it be about royal government(or popular sovereignty). James Legge, The Works of Mencius, op cit., p.138"」（孟子梁惠王上）
孟子直截了當，回答齊宣王：孔子門生不談齊桓公、晉文公的霸業。所以，孔門後代弟子不傳述，我也就無從聽聞。君王所問的事，誠然無可奉告，願聞王道？
孟子不提倡尊王攘夷？只提倡王道！
「桓公九合諸侯，不以兵車，管仲之力。"The duke Hwan assembled all the princes together (nine times), and that not with weapons of war and chariots, it was all through the influence of Kwan Chung. James Legge, Confucian Analects,op cit., p.282"」（論語憲問）
齊桓公九次會合諸侯，締結盟約，共同效忠周王室，不必動用兵車武力，完全是管仲的功勞。
「管仲相桓公，霸諸侯，─匡天下，民到于今受其賜。微管仲，吾其被髮左衽矣"Kwan Chung acted as prime minister to duke Hwan, made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. But for (or Without) Kwan Chung, we should now be wearing our hair unbound, and the lippets of our coats buttoning on the left side. Ibid"」（同上）
管仲擔任齊桓公的宰相，治理齊地，民富兵強，使得桓公成為諸侯盟主，誓言「尊周室，攘夷狄，禁篡弒，抑兼併。」─再匡正天下諸侯的僭越，和卿大夫的篡位，團結諸侯，北擊山戎，南伐楚國。直到現在，周天下人民得以生活安寧，皆拜管仲的厚賜。假定沒有管仲，我們都要被迫，編髮結辮或披頭散髮，衣襟左開或左扣，─副蠻夷之邦、化外之民的打扮！
孔子說過，「志士仁人，無求生以害仁，有殺身以成仁。"The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete. Ibid. p.297"」（論語衛靈公）所以孔子的門生，如子路、子貢，認為管仲沒有追隨公子糾而殉死─殺身以成仁，不是志士仁人？
孔子認為，管仲輔佐齊桓公完成上述「尊王攘夷」的功業，是仁人志士！
仁人志士不必同於一般平民百姓，為了小節，自盡於荒野溝渠，誰在乎他們是誰！
孔子肯定管仲是仁人志士，因為，管仲輔佐齊桓公完成「尊王攘夷」的功業，因此，孔子肯定「尊王攘夷」？！
既然孟子自承是孔門後代弟子，能不提倡「尊王攘夷」？
尊王攘夷不是王道？
假定尊王是王道，如何「尊一夫紂"to swear allegiance to the fellow Chau"」？
因此，孟子只提倡「王道」，不是提倡「尊王」。
因為，王道是基於「天與之，民與之"Heaven gave it to him, the people gave it to him"」「天受之，民受之"Heaven accepted him, the people accepted him"」的主權在民原理。故謂：「民為貴，社稷次之，君為輕。"The people are the most important element in a nation, the spirits of the land and grain are the next, the sovereign(the emperor) is the lightest. James Legge, The Works of Mencius,op cit., p.483"」（孟子盡心下）
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.15
「仲尼之徒，無道桓文之事。是以後世無傳焉，臣未之聞也。無以，則王乎？"There were none of the disciples of Chung-ni who spoke about the affairs of Hwan and Wan, and therefore they have not been transmitted to these after-ages, your servant has not heard them, if you will have me speak, let it be about royal government(or popular sovereignty). James Legge, The Works of Mencius, op cit., p.138"」（孟子梁惠王上）
孟子直截了當，回答齊宣王：孔子門生不談齊桓公、晉文公的霸業。所以，孔門後代弟子不傳述，我也就無從聽聞。君王所問的事，誠然無可奉告，願聞王道？
孟子不提倡尊王攘夷？只提倡王道！
「桓公九合諸侯，不以兵車，管仲之力。"The duke Hwan assembled all the princes together (nine times), and that not with weapons of war and chariots, it was all through the influence of Kwan Chung. James Legge, Confucian Analects,op cit., p.282"」（論語憲問）
齊桓公九次會合諸侯，締結盟約，共同效忠周王室，不必動用兵車武力，完全是管仲的功勞。
「管仲相桓公，霸諸侯，─匡天下，民到于今受其賜。微管仲，吾其被髮左衽矣"Kwan Chung acted as prime minister to duke Hwan, made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. But for (or Without) Kwan Chung, we should now be wearing our hair unbound, and the lippets of our coats buttoning on the left side. Ibid"」（同上）
管仲擔任齊桓公的宰相，治理齊地，民富兵強，使得桓公成為諸侯盟主，誓言「尊周室，攘夷狄，禁篡弒，抑兼併。」─再匡正天下諸侯的僭越，和卿大夫的篡位，團結諸侯，北擊山戎，南伐楚國。直到現在，周天下人民得以生活安寧，皆拜管仲的厚賜。假定沒有管仲，我們都要被迫，編髮結辮或披頭散髮，衣襟左開或左扣，─副蠻夷之邦、化外之民的打扮！
孔子說過，「志士仁人，無求生以害仁，有殺身以成仁。"The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete. Ibid. p.297"」（論語衛靈公）所以孔子的門生，如子路、子貢，認為管仲沒有追隨公子糾而殉死─殺身以成仁，不是志士仁人？
孔子認為，管仲輔佐齊桓公完成上述「尊王攘夷」的功業，是仁人志士！
仁人志士不必同於一般平民百姓，為了小節，自盡於荒野溝渠，誰在乎他們是誰！
孔子肯定管仲是仁人志士，因為，管仲輔佐齊桓公完成「尊王攘夷」的功業，因此，孔子肯定「尊王攘夷」？！
既然孟子自承是孔門後代弟子，能不提倡「尊王攘夷」？
尊王攘夷不是王道？
假定尊王是王道，如何「尊一夫紂"to swear allegiance to the fellow Chau"」？
因此，孟子只提倡「王道」，不是提倡「尊王」。
因為，王道是基於「天與之，民與之"Heaven gave it to him, the people gave it to him"」「天受之，民受之"Heaven accepted him, the people accepted him"」的主權在民原理。故謂：「民為貴，社稷次之，君為輕。"The people are the most important element in a nation, the spirits of the land and grain are the next, the sovereign(the emperor) is the lightest. James Legge, The Works of Mencius,op cit., p.483"」（孟子盡心下）
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.15
2011年12月10日 星期六
火車勾甘蔗 (再續)－啟發理性 知天命"to know the ordinances of Heaven-The Natural Law and Natural Laws" 立王道"to establish the Kingship-The Popular Sovereignty" 。 (十六)
王道就在行"to practice"仁政。
行仁政在於「使民安居樂業"to live calmly, to work willingfully"」，「孝悌」行"to be carried on"於鄉里。
故而。「七十者衣帛食肉，黎民不飢不寒。"Persons of seventy wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold. James Legge, The Works of Mencius, op cit., p. 132"」（孟子梁惠王上）王道就此建立。
但是為了鞏固王道，孟子更進一步提出「王道」的基本條件。
謂：
「無恒產有恒心者，惟士為能。"They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. Ibid. p. 147"」（同上）
沒有永久保有的產業，諸如田地、房舍、天然孳息等，而仍能保有、並堅定追求仁道的不變心志，安貧樂道，只有士、大夫以上的讀書人，才能做得到。
孔子說：「君子謀道不謀食。"The object of the superior man is truth, food is not his object."」（論語衛靈公）孟子亦說：「富貴不能淫，貧賤不能移，威武不能屈，此之謂大丈夫。"To be above the power of riches and honours to make dissipated, of poverty and mean condition to make swerve from principle, and of power and force to make bend-these characteristics constitute the great man. James Legge, The Works of Mencius, op cit., p.265" 」（孟子滕文公下）
「世祿制度"the institution of hereditary emolument or salaries"」的存在，的確，「學也，祿在其中矣！"So with learning, emolument may be found in it."」（論語同上）故而，孔門弟子有君子儒、小人儒之分別。孔子告誡子夏：「女為君子儒，無為小人儒。"Do you be a scholar after the style of the superior man, and not after that of the mean man.Ibid.,p.189"」（論語雍也）
孟子自我歸類為君子儒，故說：「無恆產而有恒心者，惟士為能。」，不能坐視「耕也，餒在其中矣！"There is ploughing, even in that there is sometimes want."」的不公不義，違反仁道！
「若民，則無恒產，因（而）無恒心。"As to people, if they have not a certain livelihood, it follows that they will not have a fixed heart. James Legge, The Works of Mencius,op cit., p.147"」（孟子梁惠王上）
一般平民百姓。尤其是生俱永久佃農身分的農民，因為欠缺永久保有的產業，諸如田地農舍、天然孳息等所有產權和財產權，生活毫無保障，奉養父母教育子女，都成問題。因而，無能力永久保有孝悌仁心，如何安居樂業？
「茍無恆心，放辟邪侈，無不為已，及陷於罪，然後從而刑之、是罔民也。"And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they thus have been involved in crime, to follow them up and punish them.-this is to entrap the people. Ibid"」（同上）
如果喪失孝悌仁心，行為放蕩不拘，生活揮霍無度，作奸犯科無所不做，終於犯法、判刑。這不就是官方預設法網，等著人民陷入。
「焉有仁人在位，罔民而可為也？"How can such a thing as entrapping the people be done under the rule of a benevolent man? Ibid"（同上）
豈有在位仁君，架起法網，等著人民陷入？
仁道的基本條件，在平民百姓擁有恒產，始有恒心，而士人永不缺恒心。
孟子所以提出，「若民，則無恆產，因（而）無恒心。」旨在落實「耕者有其田」，因為助而不稅的九一井田制，沒有土地所有權的擁有，耕者（農民）無異農奴，豈人生而不平等若是！
恒心，士大夫等讀書人，啟發理性，服膺自己的道德良知，永遠自己故主，聽命於純粹理性的無上令言（Categorical Imperative）謂：「知天命！」
生命誠可貴，自由價更高，故而，孔曰成仁"Confucius said: The determined scholar and the man of virtue will not see to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete. James Legge, Confician Analects, op cit., p.297:（論語衛靈公），孟曰取義"Mencius said: So, I like life and I also like righteousness, if I cannot keep the two together, I will let life go, and choose righteousness. James Legge, The Works of Mencius,op cit., p.411" 。（孟子告子上）。自由不可剝奪。
恒產，平民不可剝奪的自然權利─生命、自由與追求幸福等不可剝奪權利，沒有此等自然權利，豈有王道！
孟子在二千多年前發出的師子吼"voice of truth"，迄今仍不絕於耳"everlasting"！
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.11
行仁政在於「使民安居樂業"to live calmly, to work willingfully"」，「孝悌」行"to be carried on"於鄉里。
故而。「七十者衣帛食肉，黎民不飢不寒。"Persons of seventy wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold. James Legge, The Works of Mencius, op cit., p. 132"」（孟子梁惠王上）王道就此建立。
但是為了鞏固王道，孟子更進一步提出「王道」的基本條件。
謂：
「無恒產有恒心者，惟士為能。"They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. Ibid. p. 147"」（同上）
沒有永久保有的產業，諸如田地、房舍、天然孳息等，而仍能保有、並堅定追求仁道的不變心志，安貧樂道，只有士、大夫以上的讀書人，才能做得到。
孔子說：「君子謀道不謀食。"The object of the superior man is truth, food is not his object."」（論語衛靈公）孟子亦說：「富貴不能淫，貧賤不能移，威武不能屈，此之謂大丈夫。"To be above the power of riches and honours to make dissipated, of poverty and mean condition to make swerve from principle, and of power and force to make bend-these characteristics constitute the great man. James Legge, The Works of Mencius, op cit., p.265" 」（孟子滕文公下）
「世祿制度"the institution of hereditary emolument or salaries"」的存在，的確，「學也，祿在其中矣！"So with learning, emolument may be found in it."」（論語同上）故而，孔門弟子有君子儒、小人儒之分別。孔子告誡子夏：「女為君子儒，無為小人儒。"Do you be a scholar after the style of the superior man, and not after that of the mean man.Ibid.,p.189"」（論語雍也）
孟子自我歸類為君子儒，故說：「無恆產而有恒心者，惟士為能。」，不能坐視「耕也，餒在其中矣！"There is ploughing, even in that there is sometimes want."」的不公不義，違反仁道！
「若民，則無恒產，因（而）無恒心。"As to people, if they have not a certain livelihood, it follows that they will not have a fixed heart. James Legge, The Works of Mencius,op cit., p.147"」（孟子梁惠王上）
一般平民百姓。尤其是生俱永久佃農身分的農民，因為欠缺永久保有的產業，諸如田地農舍、天然孳息等所有產權和財產權，生活毫無保障，奉養父母教育子女，都成問題。因而，無能力永久保有孝悌仁心，如何安居樂業？
「茍無恆心，放辟邪侈，無不為已，及陷於罪，然後從而刑之、是罔民也。"And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they thus have been involved in crime, to follow them up and punish them.-this is to entrap the people. Ibid"」（同上）
如果喪失孝悌仁心，行為放蕩不拘，生活揮霍無度，作奸犯科無所不做，終於犯法、判刑。這不就是官方預設法網，等著人民陷入。
「焉有仁人在位，罔民而可為也？"How can such a thing as entrapping the people be done under the rule of a benevolent man? Ibid"（同上）
豈有在位仁君，架起法網，等著人民陷入？
仁道的基本條件，在平民百姓擁有恒產，始有恒心，而士人永不缺恒心。
孟子所以提出，「若民，則無恆產，因（而）無恒心。」旨在落實「耕者有其田」，因為助而不稅的九一井田制，沒有土地所有權的擁有，耕者（農民）無異農奴，豈人生而不平等若是！
恒心，士大夫等讀書人，啟發理性，服膺自己的道德良知，永遠自己故主，聽命於純粹理性的無上令言（Categorical Imperative）謂：「知天命！」
生命誠可貴，自由價更高，故而，孔曰成仁"Confucius said: The determined scholar and the man of virtue will not see to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete. James Legge, Confician Analects, op cit., p.297:（論語衛靈公），孟曰取義"Mencius said: So, I like life and I also like righteousness, if I cannot keep the two together, I will let life go, and choose righteousness. James Legge, The Works of Mencius,op cit., p.411" 。（孟子告子上）。自由不可剝奪。
恒產，平民不可剝奪的自然權利─生命、自由與追求幸福等不可剝奪權利，沒有此等自然權利，豈有王道！
孟子在二千多年前發出的師子吼"voice of truth"，迄今仍不絕於耳"everlasting"！
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.11
2011年12月7日 星期三
火車勾甘蔗 (再續)－啟發理性 知天命"to know the ordinances of Heaven-The Natural Law and Natural Laws" 立王道 "to establish the Kingship-the Popular Sovereignty"。 (十五)
孟子闡明王道的基礎後，進一步向梁惠王解說，王道的實施，就在施行仁政。
施行仁政的第一步，就是讓農民（耕者），免於挨餓受凍！「耕也，幸福在其中矣！」
故謂：
「五畝之宅，樹之以桑，五十者可衣帛矣。"Let mulberry trees be planted about the homesteads with their five mau,and persons of fifty years may be clothed with silk. James Legge, The Works of Mencius, op cit., p.131"」（孟子梁惠王上）
每戶農家有五畝地的農舍，周圍種植桑樹，用以養蠶，婦女織布，做衣裳，五十歲上年紀的人就有輕柔保暖的綢衣可穿。
「雞豚狗彘之畜，無失其時，七十者可以食肉矣。"In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Ibid"」（同上）
家禽、家畜如雞狗大小豬，飼養得法，七十歲的老人，可有燉肉可吃。
「百畝之田，勿奪其時，數口之家，可以無飢矣。"Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mau, and the family of several mouths that is supported by it shall not suffer from hunger. Ibid"」（同上）
每戶耕作─百畝田地，公家徵調徭役，避開農忙季節，一家八口，三代同堂的農戶，就可以免於飢餓。
「謹庠序之教，申之以孝悌之義，頒白者不負載於道路矣。"Let careful attention be paid to education in schools, inculcating in it especially the filial and fraternal duties, and grey-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads.Ibid.pp.131-132"」（同上）
普設學堂，慎重選擇教材，宣導孝悌之義─父（母）慈、 子（女）孝、兄（姊）友、弟（妹）恭，仁道普行於家庭、 家族，如此，頭髮泛白的老人，不必背著重負，走在道路上。
孟子不忘孔子的提醒 「耕也，餒在其中矣！"Ploughing, there is hunger in it !"」
尤其、孝悌為「仁」之本（論語學而），孝悌施行於每個家庭，就是施行仁政於天下的起步。「人飢己飢 ，人溺己溺」或「不獨親其親，不獨子其子" Not only love one's own parent, children, but also love others in the same way. Compare, Treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated. Treat with the kindness due to youth the young in your own family, so that the young in the families of others shall be similarly treated."」乃至「己立立人，己達達人"One wishing to be established himself, seeks also to establish others, wishing to be enlarged himself, seeks also to enlarge others." 」（論語，雍也），就是以修身"cultivated one's person"、齊家"regulated one's family"為基礎。而「The Inalienable Rights of Life,Liberty and the pursuit of Happiness」盡在其中矣！誰質疑：「All Men are created equal!」
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.07
施行仁政的第一步，就是讓農民（耕者），免於挨餓受凍！「耕也，幸福在其中矣！」
故謂：
「五畝之宅，樹之以桑，五十者可衣帛矣。"Let mulberry trees be planted about the homesteads with their five mau,and persons of fifty years may be clothed with silk. James Legge, The Works of Mencius, op cit., p.131"」（孟子梁惠王上）
每戶農家有五畝地的農舍，周圍種植桑樹，用以養蠶，婦女織布，做衣裳，五十歲上年紀的人就有輕柔保暖的綢衣可穿。
「雞豚狗彘之畜，無失其時，七十者可以食肉矣。"In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Ibid"」（同上）
家禽、家畜如雞狗大小豬，飼養得法，七十歲的老人，可有燉肉可吃。
「百畝之田，勿奪其時，數口之家，可以無飢矣。"Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mau, and the family of several mouths that is supported by it shall not suffer from hunger. Ibid"」（同上）
每戶耕作─百畝田地，公家徵調徭役，避開農忙季節，一家八口，三代同堂的農戶，就可以免於飢餓。
「謹庠序之教，申之以孝悌之義，頒白者不負載於道路矣。"Let careful attention be paid to education in schools, inculcating in it especially the filial and fraternal duties, and grey-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads.Ibid.pp.131-132"」（同上）
普設學堂，慎重選擇教材，宣導孝悌之義─父（母）慈、 子（女）孝、兄（姊）友、弟（妹）恭，仁道普行於家庭、 家族，如此，頭髮泛白的老人，不必背著重負，走在道路上。
孟子不忘孔子的提醒 「耕也，餒在其中矣！"Ploughing, there is hunger in it !"」
尤其、孝悌為「仁」之本（論語學而），孝悌施行於每個家庭，就是施行仁政於天下的起步。「人飢己飢 ，人溺己溺」或「不獨親其親，不獨子其子" Not only love one's own parent, children, but also love others in the same way. Compare, Treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated. Treat with the kindness due to youth the young in your own family, so that the young in the families of others shall be similarly treated."」乃至「己立立人，己達達人"One wishing to be established himself, seeks also to establish others, wishing to be enlarged himself, seeks also to enlarge others." 」（論語，雍也），就是以修身"cultivated one's person"、齊家"regulated one's family"為基礎。而「The Inalienable Rights of Life,Liberty and the pursuit of Happiness」盡在其中矣！誰質疑：「All Men are created equal!」
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.07
火車勾甘蔗 (再續)－啟發理性 知天命"to know the ordinances of Heaven-The Natural Law and Natural Laws" 立王道"to establish the Kingship-The Popular Sovereignty" 。 (十四)
「民以食為天。"Food is The Heaven of all People."」
堯選擇舜，接替其氏族部落共主的地位。
為什麼？
舜種田養家，無怨無悔， 而且，自己耕作、 教導他人耕作，表現「人飢己飢"If any one suffered hunger, it was as if he famished him."」 的仁道精神。
禹治水，展現「人溺己溺"If any one were drowned, it was as if he drowned him."」的仁道精神。
禹治好黃河和其中游支流的水患，便利廣大農民引水灌溉農田。並且，親自下田耕作。
故謂：「禹稷躬稼而有天下。"Yu and Chi personally wrought at toils of husbandry, and they became possessors of the kingdom."」（論語憲問）
教導人民種田的后稷，種田的大舜，治好水患又下田耕作的大禹。都被推舉為氏族部落的共主。
后稷堯舜禹先後建立農業社會的基礎，穩定供給人民充足糧食，「民以食為天 」，他們是 「上天」 ？不，他們知天命，從「四時行焉，百物生焉"The four seasons pursue their courses, and all things are continually being produced."」的自然現象，通曉自然法則，參贊天地的化育百物"to participate, assist the Heaven and Earth in transforming, nourishing all things"，生生不息，滋養生民。並領悟自然法¬—上天的好生之德，即仁道，而以「人飢己飢，人溺己溺 」的精神（見孟子離婁下），表現此仁道。誠如上天送給萬民的「天子」。
同樣是萬民糧食的生產者和提供者，普天下農民¬—孔子所見的農民，在烈日下耕作，淪為佃農，不異農奴，其貴賤差異，如同天壤之別！孔子說道：「耕也，餒在其中矣！There is ploughing, even in that there is sometimes starvation !"（論語衛雪公）
農民竟然從「天子」降為「農奴」，猶不能免於飢餓！何其殘酷！
讀書人，尤其是謀道的君子、仁人、志士，「學也，祿在其中矣！"So with learning, emolument may be found in it !"」（同上）何其不仁！不公不義！
孟子繼承孔子的「王道」，發出師子吼"Simhanada; The lion's roar, symbolizing the voice of truth."！「說大人，則藐之！"Those who give counsel to the great should despise them. and not look at their pomp and display."」（孟子、盡心下））
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.07
堯選擇舜，接替其氏族部落共主的地位。
為什麼？
舜種田養家，無怨無悔， 而且，自己耕作、 教導他人耕作，表現「人飢己飢"If any one suffered hunger, it was as if he famished him."」 的仁道精神。
禹治水，展現「人溺己溺"If any one were drowned, it was as if he drowned him."」的仁道精神。
禹治好黃河和其中游支流的水患，便利廣大農民引水灌溉農田。並且，親自下田耕作。
故謂：「禹稷躬稼而有天下。"Yu and Chi personally wrought at toils of husbandry, and they became possessors of the kingdom."」（論語憲問）
教導人民種田的后稷，種田的大舜，治好水患又下田耕作的大禹。都被推舉為氏族部落的共主。
后稷堯舜禹先後建立農業社會的基礎，穩定供給人民充足糧食，「民以食為天 」，他們是 「上天」 ？不，他們知天命，從「四時行焉，百物生焉"The four seasons pursue their courses, and all things are continually being produced."」的自然現象，通曉自然法則，參贊天地的化育百物"to participate, assist the Heaven and Earth in transforming, nourishing all things"，生生不息，滋養生民。並領悟自然法¬—上天的好生之德，即仁道，而以「人飢己飢，人溺己溺 」的精神（見孟子離婁下），表現此仁道。誠如上天送給萬民的「天子」。
同樣是萬民糧食的生產者和提供者，普天下農民¬—孔子所見的農民，在烈日下耕作，淪為佃農，不異農奴，其貴賤差異，如同天壤之別！孔子說道：「耕也，餒在其中矣！There is ploughing, even in that there is sometimes starvation !"（論語衛雪公）
農民竟然從「天子」降為「農奴」，猶不能免於飢餓！何其殘酷！
讀書人，尤其是謀道的君子、仁人、志士，「學也，祿在其中矣！"So with learning, emolument may be found in it !"」（同上）何其不仁！不公不義！
孟子繼承孔子的「王道」，發出師子吼"Simhanada; The lion's roar, symbolizing the voice of truth."！「說大人，則藐之！"Those who give counsel to the great should despise them. and not look at their pomp and display."」（孟子、盡心下））
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.07
2011年12月5日 星期一
火車勾甘蔗 (再續)－啟發理性 知天命"to know the ordinances of Heaven-The Natural law and Natural laws" 立王道"to establish the Kingship-The Popular Sovereignty" 。 (十三)
「不違農時，穀不可勝食也。"If the seasons of husbandry be not interfered with, the grain will be more than can be eaten. James Legge, The Four Books, The works of Mencius, op cit., p.130"」（孟子、梁惠王上）
隨著一年四季的轉換，春耕、夏耘、秋收、冬藏，整地、犁田、播種、插秧，灌溉、除草、施肥、除蟲。稻米、五穀、雜糧乃至蔬菜瓜果皆如此種植。若沒有天然災害，必然豐收。吃不完，好好儲藏，以備荒年歉收之需。如此經營農業，人民皆有吃不盡的糧食。
「數罟不入洿池，魚鱉不可勝食也。"If close nets are not allowed to enter the pools and ponds, the fishes and turtles will be more than can be consumed. ibid."」（同上）
明瞭萬物生生不息的道理，避開魚類生育繁殖期間，不在池塘低漥處，用細網捕撈。魚鱉永遠捕撈不盡吃不完。
「斧斤以時入山，材木不可勝用也。"If the axes and bills enter the hills and forests only at the proper time, the wood be more than can be used. ibid."」（同上）
入山砍伐樹木，亦按照植物成長原理，就有伐不盡用不完的材木。
「天何言哉！四時行焉，百物生焉！天何言哉！"Does Heaven speak ? The four seasons pursue their courses, and all things are continually being produced. but does Heaven say anything ? James Legge, The Four Books, Confucian Analects,op cit., p.326"」（論語陽貨）這是孔子所謂「天命"the ordinances of Heaven"」。人類從自然秩序，領悟自然界生生不息的自然法則。經由自然法則啟發人類理性，進而自我啟發自然法，知天命，建立王道的基礎。
故而，孟子承繼孔子的「天命"the ordinances of Heaven"」，說道：「穀與魚鱉不可勝食，材木不可勝用，是使民養生喪死無憾也。"When the grain and fish and turtles are more than can be eaten, and there is more wood than can be used, this enables the people to nourish their living and mourn for their dead, without any feeling against any. ibid, p.131"」。（同上）自然界的生生不息，就是上天的好生之德，也是人類建立王道的基礎所在。
孟子乃謂：「養生喪死無憾，王道之始也。"This condition, in which the people nourish their living and bury their dead without any feeling against any, is the first step of royal government. ibid."」（同上）王道不能違背上天的好生之德。
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.05
隨著一年四季的轉換，春耕、夏耘、秋收、冬藏，整地、犁田、播種、插秧，灌溉、除草、施肥、除蟲。稻米、五穀、雜糧乃至蔬菜瓜果皆如此種植。若沒有天然災害，必然豐收。吃不完，好好儲藏，以備荒年歉收之需。如此經營農業，人民皆有吃不盡的糧食。
「數罟不入洿池，魚鱉不可勝食也。"If close nets are not allowed to enter the pools and ponds, the fishes and turtles will be more than can be consumed. ibid."」（同上）
明瞭萬物生生不息的道理，避開魚類生育繁殖期間，不在池塘低漥處，用細網捕撈。魚鱉永遠捕撈不盡吃不完。
「斧斤以時入山，材木不可勝用也。"If the axes and bills enter the hills and forests only at the proper time, the wood be more than can be used. ibid."」（同上）
入山砍伐樹木，亦按照植物成長原理，就有伐不盡用不完的材木。
「天何言哉！四時行焉，百物生焉！天何言哉！"Does Heaven speak ? The four seasons pursue their courses, and all things are continually being produced. but does Heaven say anything ? James Legge, The Four Books, Confucian Analects,op cit., p.326"」（論語陽貨）這是孔子所謂「天命"the ordinances of Heaven"」。人類從自然秩序，領悟自然界生生不息的自然法則。經由自然法則啟發人類理性，進而自我啟發自然法，知天命，建立王道的基礎。
故而，孟子承繼孔子的「天命"the ordinances of Heaven"」，說道：「穀與魚鱉不可勝食，材木不可勝用，是使民養生喪死無憾也。"When the grain and fish and turtles are more than can be eaten, and there is more wood than can be used, this enables the people to nourish their living and mourn for their dead, without any feeling against any. ibid, p.131"」。（同上）自然界的生生不息，就是上天的好生之德，也是人類建立王道的基礎所在。
孟子乃謂：「養生喪死無憾，王道之始也。"This condition, in which the people nourish their living and bury their dead without any feeling against any, is the first step of royal government. ibid."」（同上）王道不能違背上天的好生之德。
(取材自Alex Pan’s Digest)
Alex Pan TheWalker
2011.12.05
2011年12月3日 星期六
火車勾甘蔗(再續)──啟發理性 知天命"to know the ordinances of Heaven-Natural Law and Natural Laws" 立王道"to establish the Kingship-The Popular Sovereignty"(十二)
孔子主張個人不可剝奪權利？
孔子有否自然權利概念？
「君子謀道不謀食。"The object of the superior man is truth. Food is not his object."」
「耕也，餒在其中矣"There is ploughing, even in that there is sometimes want ;"；學也，祿在其中矣"So with learning, emolument may be found in it."。」
「君子憂道不憂貧"The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him."。」( James Legge, The Four Books, Confucian Analects, op cit., p. 303)
( 論語‧衛靈公)
孔子認為，君子應該學習「明明德、親民和止於至善"to illustrate illustrious virtue, to renovate the people, and to rest in the highest excellence:」的大學之道"The way to the Great Learning;What the Great Learning teaches"。大學之道"The way to the Great Learning"乃修習仁道的進程。
諸修習「仁道"the way to charity"」有成、完成「修身"to cultivate one's person"」階段的賢能君子，先行「孝弟"filial piety and fraternal submission"」於其家庭、家族(見論語學而‧為政)，得以「行仁」而聞名於社會，當為大夫、諸侯乃至天子所用而走上仕途。賢能君子若下田耕作，養家糊口，對於「仁道」的推行於天下，反而，事倍功半。
故而，孔子說道：「君子謀道不謀食。"The object of the superior man is truth, food is not his object."」
孔子時代，井田制度名存實亡。耕者(佃農)「助而不稅」的「九一助法」已廢"forfeited"。士、大夫、諸侯對於佃農橫征暴歛。平時，農民猶可勉強度日。一遇荒年，為了繳納稅、征，販賣子女，為奴、為婢，仍免不了挨餓。
故而，孔子說道：「耕也，餒在其中矣"To plough, starvation is therein."。」提醒諸賢能君子，「學也，祿在其中矣。To learn, emolument is therein."」一旦走上什途，享有世祿"salaries or emolument for descents from generation to generation."，不忘改革不公不義的社會制度。
固然，「不在其位，不謀其政"He who is not in any particular office, has nothing to do with plans for the administration of its duties.(ibid. p. 213)。」(論語‧泰伯、憲問)。然，既在其位，不謀其政，不改革時弊，就是嚴重失職，背離仁道。
孔子鼓勵其學生(應以君子身分自持)走上仕途，不務生產，並無士、大夫階級或才智者的優越性(The Superiority of Talented)等觀念。
尤其，孔子告誡學生：「君子憂道不憂貧。」
儒家建立「安貧樂道」傳統，孔子與其弟子開其先風。
「飯疏食飲水，曲肱而枕之，樂亦在其中矣。不義而富且貴，於我如浮雲"With coarse rice to eat, with water to drink, and my bended arm for a pillow. I have still joy in the midst of these things. Rich and honour acquired by upright-eousness are to me as floating cloud."(ibid. p. 200)。」(論語‧述而)
「賢哉回也，一簞食，一瓢飲。在陋巷，人不堪其憂，回也不改其樂。賢哉回也！"Admirable indeed was the virtue of Hui! with a single bamboo dish of rice, a single gourd dish of drink, and living in his narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui !"(ibid.p. 188)」(論語‧雍也)
孔子師徒如此安貧樂道，是否違離仁道？
「仁遠乎哉？我欲仁，斯仁至矣！"Is virtue (of charity) a thing remote? I wish to be virtuous, and lo ! Virtue is at hand. ibid.p.204"」(論語‧述而)
「回也，其心三月不違仁，其餘，則日月至焉而已矣。"Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more." ibid.p.186」(論語‧雍也)
究竟「行仁」以「孝弟為本」(論語‧學而)。修身、齊家本於「孝弟」，亦是為政。故謂：「書云：孝乎，惟孝友于兄弟。」施於有政，是亦為政，奚其為政？"What does Shu-Ching say of filial piety? You are filial, you discharge your brotherly duties. These qualities are displayed in government. This then also constitutes the exercise of government. Why must there be that- making one be in the government."(ibid.p.153)」(論語‧為政)
家為「王道」的基礎，孝弟行於「家」，就是行仁道，也是「為政」。
「家」是個人不可剝奪權利和自然權利的堡壘。修身、齊家，行仁政於家庭、家族，就是孔子「立王道」的基礎。
孔子不主張個人不可剝奪權利？
孔子没有自然權利概念？
(取材自 Alex Pan’s Digest )
Alex Pan TheWalker
2011.12.03
附記：
孫中山繼承「堯舜以迄孔子」的道統？何謂「道統」？「天下為公」？或「王道」(Republicanism)？
孫中山領導國民革命，推翻滿洲人建立的亞洲殖民帝國─大清帝國，並建立所謂「中華民國」。
孫中山提倡五族共和，因此，國民黨將各民族Republicanized(共和化)，稱中華民族。接著，中國共產黨將私有財產公有化(Republicanized)。而台灣民進黨與中國國民黨更進一步，將各家姓氏共有化(Republicanized)。
王道或共和主義(Republicanism)經過三次共和化(republicanized)，不知個人不可剝奪權利或自然權利，存在否？
台灣的姓氏共有化後，產生新的「姓氏決定權人」。
新的姓氏決定權人，何許人？
父母─「子女的姓氏，由其父母同意而決定。」
這對父母，如同上帝創造的亞當、夏娃，他們没父母，也没有祖父，當然，也没有父母的家、家族。而台灣這個「殖民主未定」的次殖民政府，竟然扮演上帝！
台灣民進黨本來就「反孔"Anti-Confucius"」，一提到「孔子」，就是「封建」，十惡不赦"committing ten unforgivable,serious crimes"。
反而，中國國民黨「尊孔」，孔子就是老祖宗，無上權威" no authority higher above Confucius"！
兩黨合作扮起上帝"to play corporately the role of God"！竟然成為姓氏的權威來源！
對於祖孫不同姓的老人而言，其感受，何止「吾其被髮左衽"I am forced to wearing my hair unbound, and the lappets of my coats buttoning on the left side." 」！
「家」是孔子的王道基礎，被剝奪姓氏權"deprived of rights of family name"的家，不知如何實施「仁道」？！「孝」能存在於「家」嗎？
獲罪於天，無所禱！"He who offends against Heaven has none to whom he can pray !"
Alex Pan TheWalker
2011.12.03
孔子有否自然權利概念？
「君子謀道不謀食。"The object of the superior man is truth. Food is not his object."」
「耕也，餒在其中矣"There is ploughing, even in that there is sometimes want ;"；學也，祿在其中矣"So with learning, emolument may be found in it."。」
「君子憂道不憂貧"The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him."。」( James Legge, The Four Books, Confucian Analects, op cit., p. 303)
( 論語‧衛靈公)
孔子認為，君子應該學習「明明德、親民和止於至善"to illustrate illustrious virtue, to renovate the people, and to rest in the highest excellence:」的大學之道"The way to the Great Learning;What the Great Learning teaches"。大學之道"The way to the Great Learning"乃修習仁道的進程。
諸修習「仁道"the way to charity"」有成、完成「修身"to cultivate one's person"」階段的賢能君子，先行「孝弟"filial piety and fraternal submission"」於其家庭、家族(見論語學而‧為政)，得以「行仁」而聞名於社會，當為大夫、諸侯乃至天子所用而走上仕途。賢能君子若下田耕作，養家糊口，對於「仁道」的推行於天下，反而，事倍功半。
故而，孔子說道：「君子謀道不謀食。"The object of the superior man is truth, food is not his object."」
孔子時代，井田制度名存實亡。耕者(佃農)「助而不稅」的「九一助法」已廢"forfeited"。士、大夫、諸侯對於佃農橫征暴歛。平時，農民猶可勉強度日。一遇荒年，為了繳納稅、征，販賣子女，為奴、為婢，仍免不了挨餓。
故而，孔子說道：「耕也，餒在其中矣"To plough, starvation is therein."。」提醒諸賢能君子，「學也，祿在其中矣。To learn, emolument is therein."」一旦走上什途，享有世祿"salaries or emolument for descents from generation to generation."，不忘改革不公不義的社會制度。
固然，「不在其位，不謀其政"He who is not in any particular office, has nothing to do with plans for the administration of its duties.(ibid. p. 213)。」(論語‧泰伯、憲問)。然，既在其位，不謀其政，不改革時弊，就是嚴重失職，背離仁道。
孔子鼓勵其學生(應以君子身分自持)走上仕途，不務生產，並無士、大夫階級或才智者的優越性(The Superiority of Talented)等觀念。
尤其，孔子告誡學生：「君子憂道不憂貧。」
儒家建立「安貧樂道」傳統，孔子與其弟子開其先風。
「飯疏食飲水，曲肱而枕之，樂亦在其中矣。不義而富且貴，於我如浮雲"With coarse rice to eat, with water to drink, and my bended arm for a pillow. I have still joy in the midst of these things. Rich and honour acquired by upright-eousness are to me as floating cloud."(ibid. p. 200)。」(論語‧述而)
「賢哉回也，一簞食，一瓢飲。在陋巷，人不堪其憂，回也不改其樂。賢哉回也！"Admirable indeed was the virtue of Hui! with a single bamboo dish of rice, a single gourd dish of drink, and living in his narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui !"(ibid.p. 188)」(論語‧雍也)
孔子師徒如此安貧樂道，是否違離仁道？
「仁遠乎哉？我欲仁，斯仁至矣！"Is virtue (of charity) a thing remote? I wish to be virtuous, and lo ! Virtue is at hand. ibid.p.204"」(論語‧述而)
「回也，其心三月不違仁，其餘，則日月至焉而已矣。"Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more." ibid.p.186」(論語‧雍也)
究竟「行仁」以「孝弟為本」(論語‧學而)。修身、齊家本於「孝弟」，亦是為政。故謂：「書云：孝乎，惟孝友于兄弟。」施於有政，是亦為政，奚其為政？"What does Shu-Ching say of filial piety? You are filial, you discharge your brotherly duties. These qualities are displayed in government. This then also constitutes the exercise of government. Why must there be that- making one be in the government."(ibid.p.153)」(論語‧為政)
家為「王道」的基礎，孝弟行於「家」，就是行仁道，也是「為政」。
「家」是個人不可剝奪權利和自然權利的堡壘。修身、齊家，行仁政於家庭、家族，就是孔子「立王道」的基礎。
孔子不主張個人不可剝奪權利？
孔子没有自然權利概念？
(取材自 Alex Pan’s Digest )
Alex Pan TheWalker
2011.12.03
附記：
孫中山繼承「堯舜以迄孔子」的道統？何謂「道統」？「天下為公」？或「王道」(Republicanism)？
孫中山領導國民革命，推翻滿洲人建立的亞洲殖民帝國─大清帝國，並建立所謂「中華民國」。
孫中山提倡五族共和，因此，國民黨將各民族Republicanized(共和化)，稱中華民族。接著，中國共產黨將私有財產公有化(Republicanized)。而台灣民進黨與中國國民黨更進一步，將各家姓氏共有化(Republicanized)。
王道或共和主義(Republicanism)經過三次共和化(republicanized)，不知個人不可剝奪權利或自然權利，存在否？
台灣的姓氏共有化後，產生新的「姓氏決定權人」。
新的姓氏決定權人，何許人？
父母─「子女的姓氏，由其父母同意而決定。」
這對父母，如同上帝創造的亞當、夏娃，他們没父母，也没有祖父，當然，也没有父母的家、家族。而台灣這個「殖民主未定」的次殖民政府，竟然扮演上帝！
台灣民進黨本來就「反孔"Anti-Confucius"」，一提到「孔子」，就是「封建」，十惡不赦"committing ten unforgivable,serious crimes"。
反而，中國國民黨「尊孔」，孔子就是老祖宗，無上權威" no authority higher above Confucius"！
兩黨合作扮起上帝"to play corporately the role of God"！竟然成為姓氏的權威來源！
對於祖孫不同姓的老人而言，其感受，何止「吾其被髮左衽"I am forced to wearing my hair unbound, and the lappets of my coats buttoning on the left side." 」！
「家」是孔子的王道基礎，被剝奪姓氏權"deprived of rights of family name"的家，不知如何實施「仁道」？！「孝」能存在於「家」嗎？
獲罪於天，無所禱！"He who offends against Heaven has none to whom he can pray !"
Alex Pan TheWalker
2011.12.03
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