-
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
Governance of a state should be guided by virtue. Confucius （551-479 BC） expounded this philosophy – which his followers in later eras promoted – on the basis of the approach advocated by the rulers in the Western Zhou Dynasty that prized high moral values and the virtue of being cautious in meting out punishment. Governance based on virtue stands in contrast to rule by use of harsh punishment as a deterrent. It does not, however, exclude the use of punishment, but rather highlights the decisive role of virtue in governance, and regards moral edification both as the fundamental principle and the essential means for achieving good governance.
The term has two different meanings. One is an individual’s fine moral character, or his proper conduct in society. At first de (德) was only related to an individual’s behavior, referring to his external moral conduct. Later, it also referred to something that combined external behavior with internal emotions and moral consciousness. The other meaning of de refers to the special laws and features obtained from Dao, or the physical manifestation of the hidden and formless Dao, as well as the internal basis for the origination and existence of all things.
This refers to governance of a state based on benevolence, proposed first by Mencius (372?-289 BC). He held that everybody was born with a heart of benevolence, but this needed to be nourished constantly to attain the virtue of benevolence in reality. The ruler should constantly have his heart of benevolence nourished, taking care of his subjects, providing them with necessary living materials, and keeping good social order. Governance based on this kind of benevolence is called benevolent governance. If the ruler implements such governance, he will be able to unite the whole people and have a strong country.
This expression refers to pursuing conciliatory and benevolent policies and offering benefits to tribes and groups in remote areas. It was a political concept adopted by successive governments led mostly by the Han people in their relations with other ethnic groups, tribes in remote areas not yet directly under their rule, and foreign states. It also represented an important component of the theory of winning over others by virtue. China was, as it is today, a multi-ethnic country. The Han-led government ruled over a large territory and believed that they had an advanced culture. They usually took a conciliatory approach based on the Confucian concept of benevolence in dealing with the tribes and populations in remote regions, rather than conquering them by force, with the goal of placating them and winning their allegiance.
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 ancient Chinese believed that virtuous men followed the will of heaven in establishing a political regime and becoming its sovereigns; hence their success came from the mandate of heaven. This thought is similar to the Western notion of the divine right of kings; but it also emphasizes the wishes and will of the people, or people-centered thinking. In ancient China, this phrase was often used in praise of the founding of a new dynasty, and the implementation of major social reforms to justify its legitimacy.
Harsh and cruel laws are more horrifying even than a tiger. The expression comes from The Book of Rites. The story goes that when Confucius （551-479 BC） was passing the foot of Mount Tai, he saw a woman weeping on a grave. He sent Zilu（542-480 BC） over to inquire. The woman said there were many tigers in the area and that she had lost three of her family to them, but because the local laws were not harsh, she did not wish to move away. Confucius sighed and said, “Tyranny is fiercer even than a tiger.” This is a criticism of harsh government, and an exhortation to rulers to reduce taxes and cut conscript labor, and to treat their subjects with compassion. It is an expression of Confucian principles of benevolent rule.
Confucianists believe that the aim of a government official is to have people live in peace and contentment. Officials must always bear in mind the people’s well-being, be concerned about their suffering, and do their best to keep them free from misery. This embodies the Confucian concept of “benevolent governance,” a fine Chinese ethical tradition and the responsibility of those with lofty ideals, working for social prosperity and the people’s well-being. This concept is well expressed in the line “Worry before everyone else has to worry, and feel happy only after everyone else can feel happy” in “Memorial to Yueyang Tower” written by Fan Zhongyan ( 989 -1052 ), an eminent minister of the Song Dynasty.
Relying on moral strength will bring prosperity, whereas relying on violence will bring doom. The saying is described in The Book of History (as cited in Records of the Historian). De (德) refers to morals, grace, and integrity. Li (力) refers to coercion, violence, and military power. Under the influence of the political and ethical principles of the Confucian school, since ancient times the Chinese people have been advocating benevolent governance virtue (winning over people with benevolence) as opposed to rule by force (wielding power over people), believing that only by relying on benevolence can the ruler hope to win people’s hearts and minds, resulting therefore in a positive synergy that brings about prosperity. Rule by force, on the other hand, can merely coerce people into submission, but cannot achieve genuine and lasting harmony and unity. This is true not only in managing an entity or governing a country, but also in handling relationships among countries. As a principle for managing international relations, the term suggests that wanton engagement in military action or attempting to completely dominate others are incompatible with the development of civilization. Only by observing moral principles and trusting one another can sustainable peace and security be achieved in the world.
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