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2009/04/29 10:36

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『２』子张问於孔子曰：「何如斯可以从政矣？」子曰：「尊五美，屏四恶，斯可以从政矣。

」子张曰：「何谓五美？」子曰：「君子惠而不费；劳而不怨；欲而不贪；泰而不骄；威而不猛。」子张曰：「何谓惠而不费？」子曰：「因民之所利而利之，斯不亦惠而不费乎？择可劳而劳之，又谁怨！欲仁而得仁，又焉贪?君子无众寡，无小大，无敢慢，斯不亦泰而不骄乎！君子正其衣冠，尊其瞻视，俨然人望而畏之，斯不亦威而不猛乎?」子张曰：「何谓四恶？」子曰：「不教而杀谓之虐；不戒视成谓之暴；慢令致期谓之贼；犹之与人也，出纳之吝谓之有司。」

理雅各:Zizhang asked Confucius, saying, "In what way should a person in authority act in order that he may conduct *** properly?" The Master replied, "Let him honour the five excellent, and banish away the four bad, things; ---then may he conduct *** properly." Zizhang said, "What are meant by the five excellent things?" The
Master said, "When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce." Zizhang said, "What is meant by being beneficent without great expenditure?" The Master replied, "When the person in authority makes more beneficial to the people the things from which they naturally derive benefit; ---is not this being beneficent without great expenditure? When he chooses the labours which are proper, and makes them labor on them, who will repine? When his desires are set on benevolent ***, and he realizes it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect; ---is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe; ---is not this to be majestic without being fierce?"
Zizhang then asked, "What are meant by the four bad things?" The Master said, "To put the people to death without having instructed them; ---this is called cruelty. ---To require from them, suddenly, the full tale of work, without having given them warning; ---this is called oppression. To issue orders as if without urgency, at first, and, when
the time comes, to insist on them with severity; ---this is called injury. And, generally speaking, to give pay or rewards to men, and yet to do it in a stingy way; ---this is called acting the part of a mere official."

辜鸿铭:A disciple of Confucius enquired of him, “What should be done in order to conduct the *** of a country?” Confucius answered, “In the conduct of *** there are five good principles to be kept in mind and respected, and there are four bad principles to be avoided.”
“What are the five good principles to be respected?” asked the disciple.
Confucius replied, “First, to benefit the people without wasting the resources of the country; Secondly, to encourage labour without giving cause for complaint; Thirdly, to desire for the enjoyments of life without being covetous; Fourthly, to be dignified without being supercilious; Fifthly, to inspire awe without being severe.”
“But,” again asked the disciple, “What do you mean by ‘To benefit the people without wasting the resources of the country’?”
“It is,” replied Confucius, “to encourage the people to undertake such profitable labour as will best benefit them, without its being necessary to give them any assistance out of the public revenue; that is what is meant by, ‘To benefit the people without wasting the resources of the country.’”
Confucius then went on to say, “In the employment of the people in forced labour on works for the public good, if you select those who are most able to bear it, who will have any cause for complaint? Make it your aim to wish for moral well-being and you will never be liable to be covetous. A wise and good man, whether dealing with a few people or with many, with great matters or with small, is never presumptuous and never regards anything as beneath his notice or as unworthy of serious and careful attention: that is what is meant by being dignified without being supercilious. And, finally, to inspire awe without being severe, a wise and good man has only to watch over every minute detail connected with his daily life, not only of conduct and bearing, but even in minor details of dress, so as to produce an effect upon the public mind, which, without these influences, could only have been produced by fear.” “
“Now I understand,” said the disciple, “But what do you mean by the four bad principles of which you have spoken?”
“First,” replied Confucius, “is cruelty; that is, the undue punishment of crimes committed through ignorance arising out of a neglected education. Secondly tyranny of that kind which renders people liable to punishment for offences without first clearly giving public notice. Thirdly, heartlessness; which means to leave orders in abeyance and uncertainty, and suddenly to enforce their performance by punishment, And lastly, meanness; to treat your subordinates as if bartering with them exactly and meanly: that is called behaving like professional men and not like gentlemen.”