本集課程重點包括：

一、儒家為政的方法是道之以德，齊之以禮

道也讀「導」，就是教導、引導，讓老百姓有品格、有能力、懂禮節。嚴刑峻罰從來就不是儒家所追求的政治方式，因為結果只是民免而無恥而已。為政者自己要有德，才有辦法引導百姓，引導中有各種的做法，比如說經營孝悌之道、經營五倫之道，稱為齊之以禮，可以使社會風氣變好。只有在真正不得已時，為了保護良善之人，才會使用刑罰。

二、儒家為政的效果就是有恥且格

有恥就是有羞恥心，格就是修正，百姓願意被德與禮所修正；格還有來的意思，所謂近悅遠來，因為這樣的政治讓百姓非常有向心力、民風淳樸、肯培養自己，自然會吸引很多的人才進駐，使國家走向康莊大道。

三、要從經典認識真正的儒家思想

嚴刑峻罰常被誤會為儒家的政治思想，如果能夠正本清源從經學去認識儒家、弘揚儒家文化，才是對文化、對風氣最好的保護。

為政篇第三章白話解釋

【經文】

子曰：道之以政，齊之以刑，民免而無恥；道之以德，齊之以禮，有恥且格。

【字詞解釋】

道：ㄉㄠˋ亦讀ㄉㄠˇ，引導、教導。

【白話解釋】

孔子說：在上位者用政治的力量來領導人民，制定施政條文，令人民遵行，民眾如有不遵行，則用刑罰來整飭他們，這樣所得的結果，不過讓人民害怕受到刑事的懲罰而服從政令，然非心服，只是為了苟免刑罰，沒有羞恥的心理。刑罰只要稍微鬆弛，人民必犯法，而不以為羞恥，勢必法令滋彰，盜賊多有。

若以道德來領導人民，如人民不從政令，則以禮來整飭他們，如此，所得的結果是人民以犯錯為恥，且誠心歸於正，並擁護政府。

【章旨】

此章孔子評論法治、德治之優劣。

《論語講要》原文

道同導。皇疏：「導，謂誘引也。」劉氏正義依禮記緇衣篇，道作教字講。孔安國說：「政，謂法教也。」皇疏：「政，謂法制也。」

道之以政，就是用政治領導人民。為政者制定施政條文，令民遵行。民眾如有不遵者，則齊之以刑。齊作整字講。即用刑罰來整飭之。這樣所得的效果，就是民免而無恥。孔注免為苟免，廣雅釋詁免作脫字講。民眾為苟免刑罰，乃服從政令，然非心服。刑罰稍弛，民則犯法，而不以為羞恥，是為無恥。管子牧民篇，以禮義廉恥為治國之四維。國民無恥，亡國之日，不問可知。

道之以德，齊之以禮。包注：「德，謂道德。」以道德導民，如有人民不從政令者，則以禮整飭之。如此，所得的效果，便是人民有恥且格。釋文引鄭注：「格，來也。」來，是民心來歸的意思。人民以犯罪為恥，而且誠心來歸，擁護政府。何晏注：「格，正也。」人民有羞恥心，而且歸於正。此說亦可。

English

Teacher Tang Yuling will accompany you to read The Analects

20.Book 2 Wei Zheng (Of Governance), Chapter 3

The Master said, “If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.”

Highlights of this lecture include:

1. Confucians prefer the rule of propriety led by virtue

  “If they be led by virtue, and uniformity sought to be given them by the rules of propriety”

“導…be led by” is to show the way and motivate [populace] to improve their competence to perform propriety and to be virtuous. Strict laws and severe punishments are not the social tools recommended by Confucianism. It is because people “[they] will try to avoid the punishment, but have no sense of shame.”

  Rulers of virtue set good examples for people, here cited as: “If they be led by virtue.” The uniformity of behaviors of the populace can bring along by practicing propriety, filial piety and fraternal duty and observing the five cardinal human relations; not strict laws. Concepts of virtue and propriety are central to Confucian sociality and society. They has been closely related to the growth of benign general mood nationwide. Laws and punishments were, in fact, the last resort, as a formula to protect good people.

2. “[T]hey will have the sense of shame, and moreover will become good” is the result the Confucian-intellects tried to attain.

  People who has a sense of shame, will try to correct their wrongdoings by cultivating themselves, and particularly in virtue and propriety. The Chinese character of “ge 格” also has the meaning of “come and approach to”. A country which valued virtue and practiced propriety will make people nearby very happy and people afar to come and stay. Such a state would bring people together in one heart to support the government. Simply honest and diligent multitude will naturally attract a lot of talents to come and stay and to contribute to the bright future of the states.

3.Strict laws and severe punishments are often misunderstood as Confucian political thoughts.

  This chapter helps to clarify the source of Confucian thoughts about the use of national power, which is based on a preference for moral appliances. The spread of comprehensive Confucian thinking is the best means to protect Chinese culture and the best way to enhance benign social mood in general.