本集課程重點包括：

一、子夏是何許人也？

    子夏小孔子四十四歲，衛國人，孔子在三十歲至五十歲的講學期間，有許多的人才慕名而來魯國，跟隨孔子學習內聖外王之道，像子張是陳國人、宰我是齊國人、子貢是衛國人，當時交通非常不方便，要翻山越嶺，克服路途的障礙，可能危及人身安全，但他們都願意前來學習，可見孔子豐富的內涵以及人格的魅力。從本章子夏的言論，可見其學習後的氣象。

二、本章談五倫，中國的學問是講究五倫的學問

    五倫的學問可以通往外王（修身、齊家、治國、平天下），也通往內聖（格物、致知、誠意、正心），所以可以說是整個文化的核心思想。

    夫妻倫講「賢賢易色」，就是要尊重賢德看輕美色，娶妻要娶賢德。父子倫著重的是事奉父母親要竭盡自己的心力、體力，孝順父母時，自己的子女也看在眼裡，有樣學樣，這也是中國的社會三代同堂、五代同堂，都能夠和諧相處的原因。

    出外有君臣關係，「能致其身」就是身體要好好的奉獻，這與「能竭其力」一樣，都是一種和諧之道。

    朋友倫講究言而有信，人家才會把我們的言語當一回事，願意與我們交往、共學、共辦事業。

    本章雖然沒有談到兄弟倫，但就在包括在父母倫，《弟子規》裡面說「兄弟睦，孝在中」，兄弟和睦相處，父母親會非常高興，這也是孝道的概念。所以本章雖然講的是四倫，其實五倫都包括在其中。

三、學者必有五倫的內涵

    子夏說：「雖曰未學，吾必謂之學矣。」意思是此人很客氣的說他沒學，子夏也說他一定有學，不然怎麼懂這些五倫的相處之道？即便沒有出外求學，也必定有家庭風氣讓子弟耳濡目染。

學而篇第七章白話解釋

【經文】

子夏曰：賢賢易色，事父母能竭其力，事君能致其身，與朋友交，言而有信。雖曰未學，吾必謂之學矣。

【字詞注釋】

賢賢：上賢字做動詞，貴重的意思；下賢字做名詞，賢德的意思。

易色：易是輕略，色指美色。

【白話解釋】

    子夏，姓卜名商，字子夏。孔子弟子，少孔子四十四歲，衛國人，晚年曾設教於西河之上，為魏文侯之師。

    子夏說：看一個人，要重視他的品德，不要去重視他的色相、外貌長得好不好，此就選擇婚姻來講，夫婦重德不重色，夫婦是人倫的開端，先要正規夫婦這一倫，則其他倫常皆歸於正。

    先有夫婦，而後有子女，就父子這一倫關係來說，子女事奉父母的時候，要能竭盡其力，勤勞作事來奉養父母。在家要盡孝道，而出外作國家公務員，替國君做事，就要顧好君臣之倫，選擇明君，忠於他，也就是忠於全國人民，把自己都奉獻給全國人民，先公後私。

    至於在外與朋友交往，必須講究信實，不論辦事、言語，皆不可欺騙，說話要算話，才是明朋友之倫。這五倫是為學的根本，若有人能做到這五倫，而稱自己沒什麼學問，我必然說他是學過的。

【章旨】

    子夏強調為學重在實踐人倫之道。

《論語講要》原文

    此章說倫常之義。倫者五倫，常者不變也。此為人倫之學，時代有變遷，此學不能變。

    子夏，孔子弟子，姓卜名商。

    賢賢，上賢字作貴重講，下賢字作賢德講。易色，易作輕字講，色是美色。此明夫婦之倫。夫婦重德不重色，以正人倫之始。事父母能竭其力，此理之當然。君者國之領袖，國為大團體，既曰事君，則必先公後私，故曰能致其身。公教人員，食於民，當以民事為先。交友必須信實，辦事、言語，皆無欺，可謂有信。五倫為學之本，行在五倫，即是學矣。

    劉氏正義：今案夫婦為人倫之始，故此文敘於事父事君之前。漢書李尋傳引此文，顏師古注，易色，輕略於色，不貴之也。

【雪公講義】

    【考證】集解：孔曰。易色，言以好色之心好賢，則善也。

    皇疏：凡人之情，莫不好色，而不好賢；今若有人，能改易好色之心以好於賢，則此人便是賢於賢者。

    陽湖劉申受言：是關雎之義也，此賢賢易色，指夫婦之切證。

    論語述何曰：（節）六經之道，造端乎夫婦，有夫婦然後有父子，有父子然後有君臣，故首舉之。

    吳氏曰：子夏之言，其意善矣。然辭氣之間，抑揚太過，其流之弊，或將至於廢學。

    （附）翁方綱論語附記，亦載吳氏此條。疑係陸隴其門人吳元音者，曾協編四書大全，或以為同時之人，姑隱其名。

    劉正叟曰：其人既能此等之事，而自言未學，吾必謂之已學，蓋此等非學不能也。

    【按】此章之首，愚采陽湖劉氏及論語述何等說。蓋於首次等章，皆一脈絡，而於有子一章，尤足證其義旨。

    雖曰未學二句，只采劉正叟氏之說，不致後學謗經。

English

Teacher Tang Yuling will accompany you to read The Analects

8.Book 1 Xue Er (On Learning), Chapter 7

Highlights of this lecture include:

1. Who is Zi-Xia?

  Zi-Xia was the courtesy name of Bu Shang. He was born in the state of Wei and 44 years younger than Confucius. When Confucius was about the ages of 30 to 50, many disciples of his included Zi-Xia came to the state of Lu to follow his Great Learning of “inner sagehood and kingly skills outside.” His disciple Zi-Zhang was from the state of Chen, Zai Wo was from Chi; and Zi-Gong was from Wei. At that time, long distant travels could never be easy. Ones had to go over mountains and valleys and to overcome hardships of the journeys that might put lives in danger. They were drawn by the Master’s rich knowledge and personality charm. This chapter is Zi-Xia’s remarks of what he’d learned from Confucius--a reflection of Confucius’ teachings.

2. This chapter is about the five traditional cardinal human relations. They are key to Chinese cultural studies

  The study of five cardinal relations leads us both ways to the mastery of cultivating the skill of “being a sage inside, and a king outside.” The kingly skills include achievements in cultivating our bodily behaviors, maintaining familial harmony, and to further reaching out for well-governance of a nation and peace to the world. “Inner sagehood” consists of investigating and understanding of the nature of things, making the will sincere, and rectifying the mind. So we can say that five cardinal relations are core to Chinese thoughts and culture.

  “If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous.” The verse tells the true nature of the husband and wife relationship: virtues should weigh over beauty; greater respect should be given to virtuous wives. Father and son relationship focuses on serving ones’ parents to the utmost strenght, both physical and mental. At the same time, they set good example for children to follow. This is why Chinese extended families of three- or even five-generations can live together in harmony.

  If, in serving his prince, he can devote his life; to serve to his utmost strength; and attains a harmonic relationship.

  “If, in his intercourse with his friends, his words are sincere.” Relations with friends need to be honest and sincere in speech. By doing so, people will take our words sincerely, and are willing to communicate with us, learn together, and work together.

  Although this chapter does not talk about relationship between siblings, it probably intrinsic to the abovementioned parental relationship. In Di Zi Gui (or Students’ Rules), “Only when I can maintain harmonious relationship with my siblings, then I am dutiful to my parents.” If brothers are close and live at peace, parents will be very happy. This is included as part of the concept related to filial piety. Therefore, even though this chapter is about four cardinal relationships, the fifth one is implied.

3. The five cardinal relationships are the substance of learning

  Zi-Xia said: “... although men say that he has not learned, I will certainly say that he has.”

  This means that this person is very humble to say that he did not learn. But Zi-Xia said that he must have learned. Otherwise, how did he understand these five cardinal relationships? Even if not going out to study, he must have a family ramification to have this good conduct.