从《春秋繁露》看儒家的“无为之治”  

Confucian Idea of“Governance with Non-Action”in Chunqiu Fanlu

作　　者：孙占卿[1] SUN Zhanqing(Institute of Political Science and Law,Guangzhou Academy of Social Sciences,Guangzhou,Guangdong 510410,China)

机构地区：[1]广州市社会科学院政治法律研究所,广东广州510410

出　　处：《衡水学院学报》2020年第3期64-69,共6页Journal of Hengshui University

摘　　要：与道家一样,儒家的“无为而治”主张也要求“法天”,但两家对“天”的理解却不同。在道家看来“天”无情无欲,儒家则认为“天地之大德曰生生”,因此政治统治“法天”就是要仿效天道,实践爱人、养人之德性。在这一原则下,政治秩序不仅规范民的德行,更要规范君王的德行,相对而言,人民的“恶”应该受到宽容和教导,而君王的德性却关乎其合法性。董仲舒认为政治活动中,作为政治秩序象征的君王其权威不可分割,但其治理权却应该被分配到官僚体系中,以防被滥用。Like Taoism,the Confucian idea of“governance with non-action”also requires“following the law of nature”,but the two have different understandings of“nature”.Taoists think that“nature”has no emotions or desires while Confucians hold that“The biggest characteristic of nature is its virtue”.Therefore,the political principle of“following the law of nature”is to imitate it and to practice the virtue of loving and nurturing people.Under this principle,political order should not only regulate people’s virtue,but also the emperor’s virtue.Relatively speaking,people’s“evil”should be tolerated and corrected and the emperor’s virtue should be related to his legitimacy.Dong Zhongshu believes that in political activities,the emperor as the symbol of political order has inseparable authority,but his governance power should be allocated to the bureaucracy to prevent abuse.

关 键 词：董仲舒 《春秋繁露》 无为之治 儒家政治 

分 类 号：B234.5[哲学宗教—中国哲学]