-
重置
-
语音
-
放大
-
缩小
-
鼠标样式
-
辅助线
-
读屏字幕
-
退出
重置
语音
放大
缩小
鼠标样式
辅助线
读屏字幕
退出
The ancient Chinese believed that good governance allowed people to lead a life of plenty. The ruler should be frugal, not extravagant or wasteful. He should make good use of the country’s material resources, reduce the corvée and tax burdens on the people so that they could live peaceful, prosperous, and happy lives. This belief was one of the sources of advocation for the people’s livelihood and socialist thinking in modern China.
This term means to love and care for the common people. This is not only a sentiment which those who govern should have for the common people, but also an important principle which must be adhered to in governance. The ancient Chinese believed that those who govern should use specific policies and measures to benefit the people and enable them to live and work peacefully, free from sufferings and unwarranted infringements. This is the precondition or basis for those who govern to win the respect of the people. "Loving the people" was not only an important political concept - it also extended to the military sphere and became an important principle when raising armies to make war. According to this principle, the people of both one's own side and that of the enemy should receive caring love. This is a manifestation of the Chinese thinking "people first" and "benevolence and righteousness."
The term means to benefit and provide for the people. Huimin (惠民) is a concrete manifestation of benevolent governance and loving the people, with focus on dividing wealth among the people and benefiting them. The emphasis is on placing the interests of the people first, so that they will support both ruler and government officials. Specifically this means all policies and measures must be in the public interest, must fulfill and ensure the real needs of the people, and keep wealth with them; they should not conflict with the public interest, or worse, be deceitful or resort to force.
This term means to provide the people with necessities of life and educate them. According to The Book of History, this is what constitutes good governance. To reach this goal, the ruler must manage well the “six necessities and three matters,” the six necessities being metal, wood, water, fire, land, and grain, and the three matters being fostering virtue, proper use of resources, and ensuring people’s livelihood. This concept of governance, which focuses on promoting both economic and ethical progress, is people-centered.
Live a stable life and work happily. Anju (安居) literally means a secure house and by extension living a happy life. Leye (乐业) means enjoying one's work. Together they refer to the general state of good governance, with peace prevailing and everyone in their proper place, satisfied with work and content with life. It is the longing of the common people as well as the goal of good governance. It is a people-oriented political aspiration centering on securing people's livelihood.
The concept of keeping wealth with the people has long been a part of Chinese political economy. Prior to the Qin Dynasty, the Confucian, Mohist, Daoist, and Legalist scholars as well as military strategists all expounded on this subject. A ruler is expected to be frugal and will not compete with the people for benefits, nor plunder their riches. Policies that are generous towards the people should be adopted, so as to permit and encourage them to become rich through justified means. The underlying assumption here is that a wealthy populace and a wealthy state are one and the same. A wealthy populace is the foundation of a state’s wealth as well as the fundamental guarantee for the state to win popular support. A state’s wealth is more than just about its riches, but about people’s support as well. This is an extension of the concept of “putting the people first,” and in the present day, keeping wealth with the people has become a defining feature of modern civilization.
The term means to have love for the people, and cherish all things in the world. Here wu (物) includes plants and animals, while ai (爱) implies using them in a measured and appropriate way. This was first proposed by Mencius （372？-289 BC） who differentiated natural emotions as: a love for close family, a broad compassion for other people, and a sense of cherishing for plants and animals. The love could be close or distant, but a person of virtue always begins with love of close relatives, which then extends to other people and eventually to all things in the world. Though this feeling starts within the family, it should extend beyond it, even beyond the human race to include plants and animals, to become a broad love. The goal is to achieve harmony within oneself, with others and with nature. Zhang Zai’s （1020-1077）concept that “all people are my brothers and sisters, and all things are my companions” is very similar.
The people consider food to be of the utmost importance. Shi (食 food) is a general term for the basic resources or material conditions essential to human life; tian (天 heaven) refers to the most important things or the basic elements which determine everything. Ancient Chinese believed that rulers not only had to understand that the ordinary people were the ruler’s “heaven” and the “foundation” of the state, they also had to understand what the ordinary people’s “heaven” was. Food is an indispensable basic material condition for the people to feed themselves, support their families, live peacefully, and fulfill stable jobs; of course it is also an indispensable basic material condition for a ruling group to mollify the people and ensure their livelihood. The bottom line for governing a country and helping its people is to guarantee the people food to eat and enough of it, and to guarantee the supply of basic resources needed for survival. This is an extremely pragmatic political concept.
The full quote from Guanzi reads: “When the granaries are full, the people follow appropriate rules of conduct, and when there is enough to eat and wear, the people know honor and shame.” Here “granaries” and “eat and wear” mean the material conditions of life, while “rules of conduct” and “honor and shame” represent the social and moral principles of a society, as well as the systems and spiritual culture that underpin it. The quote highlights the relationship between material life and morality, that is to say, the former is the basis for the latter, and morality and social norms are the product of a certain degree of material development. Without the basic assurances for life, the best systems will not be followed, and the moral standards of the people will remain low. At all times, governance should focus first on improving the material conditions of a society. This is a very practical concept of state governance.
中华思想文化术语传播工程 秘书处
电话：010-88819132
邮箱：shuyu@fltrp.com
中华思想文化术语微信公众号
指导单位：教育部语言文字信息管理司 主办单位：国家语言监测与研究网络媒体中心
京公网安备 11010802039713号