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
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