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顯學·《韓非子》原文翻譯注釋與鑒賞

大道家園 2023-07-16 02:22:36

顯學 《韓非子》

世(shi)之(zhi)(zhi)顯學(xue)(xue)(xue),儒(ru)(ru)(ru)(ru)、墨(mo)(mo)也(ye)(ye)(ye)。儒(ru)(ru)(ru)(ru)之(zhi)(zhi)所至(zhi),孔(kong)丘也(ye)(ye)(ye)。墨(mo)(mo)之(zhi)(zhi)所至(zhi),墨(mo)(mo)翟也(ye)(ye)(ye)。自孔(kong)子之(zhi)(zhi)死(si)也(ye)(ye)(ye),有(you)(you)子張之(zhi)(zhi)儒(ru)(ru)(ru)(ru),有(you)(you)子思之(zhi)(zhi)儒(ru)(ru)(ru)(ru),有(you)(you)顏氏(shi)(shi)(shi)之(zhi)(zhi)儒(ru)(ru)(ru)(ru),有(you)(you)孟氏(shi)(shi)(shi)之(zhi)(zhi)儒(ru)(ru)(ru)(ru),有(you)(you)漆雕氏(shi)(shi)(shi)之(zhi)(zhi)儒(ru)(ru)(ru)(ru),有(you)(you)仲(zhong)良氏(shi)(shi)(shi)之(zhi)(zhi)儒(ru)(ru)(ru)(ru),有(you)(you)孫氏(shi)(shi)(shi)之(zhi)(zhi)儒(ru)(ru)(ru)(ru),有(you)(you)樂正氏(shi)(shi)(shi)之(zhi)(zhi)儒(ru)(ru)(ru)(ru)。自墨(mo)(mo)子之(zhi)(zhi)死(si)也(ye)(ye)(ye),有(you)(you)相里氏(shi)(shi)(shi)之(zhi)(zhi)墨(mo)(mo),有(you)(you)相夫氏(shi)(shi)(shi)之(zhi)(zhi)墨(mo)(mo),有(you)(you)鄧(deng)陵(ling)氏(shi)(shi)(shi)之(zhi)(zhi)墨(mo)(mo)。故(gu)孔(kong)、墨(mo)(mo)之(zhi)(zhi)后(hou),儒(ru)(ru)(ru)(ru)分為(wei)八,墨(mo)(mo)離為(wei)三,取舍相反不同,而皆自謂(wei)真孔(kong)、墨(mo)(mo),孔(kong)、墨(mo)(mo)不可復生(sheng),將誰(shui)(shui)使(shi)定世(shi)之(zhi)(zhi)學(xue)(xue)(xue)乎?孔(kong)子、墨(mo)(mo)子俱道堯(yao)、舜,而取舍不同,皆自謂(wei)真堯(yao)、舜,堯(yao)、舜不復生(sheng),將誰(shui)(shui)使(shi)定儒(ru)(ru)(ru)(ru)、墨(mo)(mo)之(zhi)(zhi)誠乎?殷、周七百余(yu)歲(sui)(sui),虞、夏二千(qian)余(yu)歲(sui)(sui),而不能(neng)定儒(ru)(ru)(ru)(ru)、墨(mo)(mo)之(zhi)(zhi)真;今乃(nai)欲審(shen)堯(yao)、舜之(zhi)(zhi)道于(yu)三千(qian)歲(sui)(sui)之(zhi)(zhi)前,意(yi)者其不可必(bi)乎!無參(can)驗而必(bi)之(zhi)(zhi)者,愚(yu)也(ye)(ye)(ye);弗(fu)能(neng)必(bi)而據(ju)(ju)之(zhi)(zhi)者,誣(wu)也(ye)(ye)(ye)。故(gu)明據(ju)(ju)先王(wang),必(bi)定堯(yao)、舜者,非愚(yu)則誣(wu)也(ye)(ye)(ye)。愚(yu)誣(wu)之(zhi)(zhi)學(xue)(xue)(xue),雜反之(zhi)(zhi)行,明主(zhu)弗(fu)受也(ye)(ye)(ye)。

墨(mo)者(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)葬也,冬日冬服,夏(xia)日夏(xia)服,桐棺三寸,服喪三月,世(shi)主(zhu)以(yi)(yi)為儉而(er)(er)(er)(er)禮(li)之(zhi)(zhi)(zhi)(zhi)。儒者(zhe)(zhe)破家而(er)(er)(er)(er)葬,服喪三年,大毀扶(fu)杖,世(shi)主(zhu)以(yi)(yi)為孝(xiao)(xiao)而(er)(er)(er)(er)禮(li)之(zhi)(zhi)(zhi)(zhi)。夫(fu)是(shi)墨(mo)子(zi)之(zhi)(zhi)(zhi)(zhi)儉,將(jiang)非(fei)孔(kong)子(zi)之(zhi)(zhi)(zhi)(zhi)侈(chi)也;是(shi)孔(kong)子(zi)之(zhi)(zhi)(zhi)(zhi)孝(xiao)(xiao),將(jiang)非(fei)墨(mo)子(zi)之(zhi)(zhi)(zhi)(zhi)戾也。今(jin)(jin)孝(xiao)(xiao)、戾、侈(chi)、儉俱(ju)在儒、墨(mo),而(er)(er)(er)(er)上(shang)兼(jian)禮(li)之(zhi)(zhi)(zhi)(zhi)。漆(qi)雕(diao)之(zhi)(zhi)(zhi)(zhi)議,不(bu)(bu)色(se)撓,不(bu)(bu)目逃,行曲則違于(yu)(yu)臧獲,行直則怒于(yu)(yu)諸侯,世(shi)主(zhu)以(yi)(yi)為廉(lian)(lian)而(er)(er)(er)(er)禮(li)之(zhi)(zhi)(zhi)(zhi)。宋榮子(zi)之(zhi)(zhi)(zhi)(zhi)議,設(she)不(bu)(bu)斗爭(zheng),取不(bu)(bu)隨仇,不(bu)(bu)羞(xiu)囹圄,見侮不(bu)(bu)辱(ru),世(shi)主(zhu)以(yi)(yi)為寬(kuan)而(er)(er)(er)(er)禮(li)之(zhi)(zhi)(zhi)(zhi)。夫(fu)是(shi)漆(qi)雕(diao)之(zhi)(zhi)(zhi)(zhi)廉(lian)(lian),將(jiang)非(fei)宋榮之(zhi)(zhi)(zhi)(zhi)恕(shu)也;是(shi)宋榮之(zhi)(zhi)(zhi)(zhi)寬(kuan),將(jiang)非(fei)漆(qi)雕(diao)之(zhi)(zhi)(zhi)(zhi)暴(bao)(bao)也。今(jin)(jin)寬(kuan)、廉(lian)(lian)、恕(shu)、暴(bao)(bao)俱(ju)在二子(zi),人主(zhu)兼(jian)而(er)(er)(er)(er)禮(li)之(zhi)(zhi)(zhi)(zhi)。自愚誣(wu)之(zhi)(zhi)(zhi)(zhi)學(xue)、雜(za)(za)反(fan)之(zhi)(zhi)(zhi)(zhi)辭(ci)爭(zheng),而(er)(er)(er)(er)人主(zhu)俱(ju)聽(ting)之(zhi)(zhi)(zhi)(zhi),故(gu)海內之(zhi)(zhi)(zhi)(zhi)士,言(yan)無定術,行無常議。夫(fu)冰炭不(bu)(bu)同(tong)器而(er)(er)(er)(er)久,寒暑不(bu)(bu)兼(jian)時而(er)(er)(er)(er)至,雜(za)(za)反(fan)之(zhi)(zhi)(zhi)(zhi)學(xue)不(bu)(bu)兩立而(er)(er)(er)(er)治(zhi)。今(jin)(jin)兼(jian)聽(ting)雜(za)(za)學(xue)繆(mou)行同(tong)異(yi)之(zhi)(zhi)(zhi)(zhi)辭(ci),安得無亂乎?聽(ting)行如此(ci),其(qi)于(yu)(yu)治(zhi)人又(you)必然(ran)矣。

今(jin)世之(zhi)學士語治者(zhe)(zhe),多曰:“與貧窮(qiong)地以實無資。”今(jin)夫與人相若(ruo)也(ye),無豐年旁(pang)入之(zhi)利而(er)獨(du)以完(wan)給者(zhe)(zhe),非(fei)力(li)(li)則儉(jian)也(ye)。與人相若(ruo)也(ye),無饑饉、疾(ji)疚、禍罪之(zhi)殃獨(du)以貧窮(qiong)者(zhe)(zhe),非(fei)侈(chi)(chi)則墮(duo)(duo)也(ye)。侈(chi)(chi)而(er)墮(duo)(duo)者(zhe)(zhe)貧,而(er)力(li)(li)而(er)儉(jian)者(zhe)(zhe)富。今(jin)上征斂于富人以布施于貧家,是奪力(li)(li)儉(jian)而(er)與侈(chi)(chi)墮(duo)(duo)也(ye),而(er)欲索民之(zhi)疾(ji)作(zuo)〔51〕而(er)節用,不(bu)可得也(ye)。

今(jin)有(you)人于(yu)此(ci),義不(bu)(bu)(bu)入危城(cheng),不(bu)(bu)(bu)處軍旅,不(bu)(bu)(bu)以(yi)(yi)天下大利(li)易(yi)其(qi)脛一毛(mao)〔52〕,世主必從而(er)(er)禮(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),貴其(qi)智而(er)(er)高其(qi)行,以(yi)(yi)為(wei)輕物重生(sheng)〔53〕之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)也(ye)(ye)(ye)(ye)。夫(fu)上所(suo)以(yi)(yi)陳(chen)〔54〕良(liang)田大宅,設(she)爵(jue)祿,所(suo)以(yi)(yi)易(yi)民死(si)(si)命(ming)也(ye)(ye)(ye)(ye)。今(jin)上尊貴輕物重生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi),而(er)(er)索(suo)民之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)出死(si)(si)而(er)(er)重殉上事〔55〕,不(bu)(bu)(bu)可(ke)(ke)得(de)也(ye)(ye)(ye)(ye)。藏(zang)書策,習談(tan)論(lun),聚徒役,服(fu)〔56〕文學(xue)(xue)而(er)(er)議說,世主必從而(er)(er)禮(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),曰:“敬賢士(shi),先王之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道也(ye)(ye)(ye)(ye)。”夫(fu)吏(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)稅(shui)〔57〕,耕者也(ye)(ye)(ye)(ye);而(er)(er)上之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)養(yang),學(xue)(xue)士(shi)也(ye)(ye)(ye)(ye)。耕者則重稅(shui),學(xue)(xue)士(shi)則多(duo)賞(shang)(shang),而(er)(er)索(suo)民之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)疾作而(er)(er)少(shao)言(yan)談(tan),不(bu)(bu)(bu)可(ke)(ke)得(de)也(ye)(ye)(ye)(ye)。立節(jie)參(can)明〔58〕,執操(cao)不(bu)(bu)(bu)侵〔59〕,怨言(yan)過于(yu)耳,必隨之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)劍,世主必從而(er)(er)禮(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),以(yi)(yi)為(wei)自(zi)好〔60〕之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)。夫(fu)斬首之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)勞(lao)不(bu)(bu)(bu)賞(shang)(shang),而(er)(er)家斗(dou)〔61〕之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)勇尊顯(xian),而(er)(er)索(suo)民之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)疾戰距敵〔62〕而(er)(er)無私斗(dou),不(bu)(bu)(bu)可(ke)(ke)得(de)也(ye)(ye)(ye)(ye)。國平則養(yang)儒俠,難至〔63〕則用(yong)介士(shi)。所(suo)養(yang)者非所(suo)用(yong),所(suo)用(yong)者非所(suo)養(yang),此(ci)所(suo)以(yi)(yi)亂也(ye)(ye)(ye)(ye)。且夫(fu)人主于(yu)聽學(xue)(xue)〔64〕也(ye)(ye)(ye)(ye),若是其(qi)言(yan),宜布之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)官而(er)(er)用(yong)其(qi)身;若非其(qi)言(yan),宜去其(qi)身而(er)(er)息(xi)其(qi)端〔65〕。今(jin)以(yi)(yi)為(wei)是也(ye)(ye)(ye)(ye),而(er)(er)弗布于(yu)官;以(yi)(yi)為(wei)非也(ye)(ye)(ye)(ye),而(er)(er)不(bu)(bu)(bu)息(xi)其(qi)端。是而(er)(er)不(bu)(bu)(bu)用(yong),非而(er)(er)不(bu)(bu)(bu)息(xi),亂亡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道也(ye)(ye)(ye)(ye)。

澹臺子(zi)羽(yu),君子(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)容(rong)〔66〕也(ye),仲尼(ni)(ni)幾〔67〕而(er)(er)(er)取之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),與處久(jiu)而(er)(er)(er)行不稱其(qi)貌。宰(zai)予之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辭,雅而(er)(er)(er)文(wen)也(ye),仲尼(ni)(ni)幾而(er)(er)(er)取之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),與處久(jiu)而(er)(er)(er)智不充其(qi)辯(bian)(bian)(bian)〔68〕。故(gu)孔子(zi)曰:“以(yi)(yi)(yi)(yi)容(rong)取人(ren)乎(hu),失之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)羽(yu);以(yi)(yi)(yi)(yi)言(yan)取人(ren)乎(hu),失之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宰(zai)予。”故(gu)以(yi)(yi)(yi)(yi)仲尼(ni)(ni)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)智而(er)(er)(er)有(you)失實之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)聲〔69〕。今之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)新辯(bian)(bian)(bian)濫乎(hu)宰(zai)予,而(er)(er)(er)世主(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)聽(ting)眩〔70〕乎(hu)仲尼(ni)(ni),為(wei)〔71〕悅其(qi)言(yan),因任(ren)(ren)其(qi)身(shen),則(ze)(ze)焉得無失乎(hu)?是以(yi)(yi)(yi)(yi)魏(wei)任(ren)(ren)孟卯(mao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辯(bian)(bian)(bian),而(er)(er)(er)有(you)華下之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)患〔72〕;趙任(ren)(ren)馬服(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辯(bian)(bian)(bian),而(er)(er)(er)有(you)長平之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)禍。此二者,任(ren)(ren)辯(bian)(bian)(bian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)失也(ye)。夫(fu)視鍛錫〔73〕而(er)(er)(er)察(cha)青黃〔74〕,區(qu)冶不能(neng)以(yi)(yi)(yi)(yi)必〔75〕劍;水擊鵠雁,陸(lu)斷(duan)駒馬,則(ze)(ze)臧(zang)獲不疑鈍(dun)利。發齒吻形容(rong)〔76〕,伯樂不能(neng)以(yi)(yi)(yi)(yi)必馬;授車就駕,而(er)(er)(er)觀其(qi)末涂〔77〕,則(ze)(ze)臧(zang)獲不疑駑(nu)良〔78〕。觀容(rong)服(fu),聽(ting)辭言(yan),仲尼(ni)(ni)不能(neng)以(yi)(yi)(yi)(yi)必士;試之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)官(guan)職(zhi),課其(qi)功伐〔79〕,則(ze)(ze)庸(yong)人(ren)不疑于(yu)愚智。故(gu)明主(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)吏,宰(zai)相必起于(yu)州部,猛將(jiang)必發于(yu)卒伍。夫(fu)有(you)功者必賞,則(ze)(ze)爵(jue)祿厚而(er)(er)(er)愈勸(quan)〔80〕;遷官(guan)襲級〔81〕,則(ze)(ze)官(guan)職(zhi)大而(er)(er)(er)愈治〔82〕。夫(fu)爵(jue)祿大而(er)(er)(er)官(guan)職(zhi)治,王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道也(ye)。

磐石(shi)(shi)(shi)千(qian)里(li),不(bu)(bu)可(ke)(ke)謂富;象(xiang)人〔83〕百萬,不(bu)(bu)可(ke)(ke)謂強。石(shi)(shi)(shi)非(fei)不(bu)(bu)大(da),數(shu)非(fei)不(bu)(bu)眾也(ye),而(er)不(bu)(bu)可(ke)(ke)謂富強者,磐不(bu)(bu)生粟,象(xiang)人不(bu)(bu)可(ke)(ke)使距敵(di)也(ye)。今商(shang)官(guan)〔84〕技藝之(zhi)(zhi)士亦(yi)不(bu)(bu)墾而(er)食,是(shi)地不(bu)(bu)墾,與磐石(shi)(shi)(shi)一貫〔85〕也(ye)。儒俠毋軍勞〔86〕,顯(xian)而(er)榮者,則民不(bu)(bu)使,與象(xiang)人同事也(ye)。夫知(zhi)禍〔87〕磐石(shi)(shi)(shi)象(xiang)人,而(er)不(bu)(bu)知(zhi)禍商(shang)官(guan)儒俠為(wei)不(bu)(bu)墾之(zhi)(zhi)地、不(bu)(bu)使之(zhi)(zhi)民,不(bu)(bu)知(zhi)事類〔88〕者也(ye)。

故(gu)敵國〔89〕之君(jun)王雖(sui)說(shuo)〔90〕吾(wu)義,吾(wu)弗入貢而臣;關內之侯雖(sui)非吾(wu)行,吾(wu)必使(shi)執(zhi)禽〔91〕而朝。是故(gu)力(li)多則人(ren)朝,力(li)寡則朝于人(ren),故(gu)明君(jun)務力(li)。夫嚴家無悍虜〔92〕,而慈母有敗子。吾(wu)以(yi)此知(zhi)威勢(shi)之可以(yi)禁暴〔93〕,而德(de)厚之不足以(yi)止亂也(ye)。

夫(fu)圣人之(zhi)(zhi)(zhi)(zhi)治(zhi)國(guo),不(bu)(bu)恃人之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)吾(wu)善〔94〕也(ye)(ye)(ye),而(er)(er)(er)用(yong)〔95〕其不(bu)(bu)得(de)為(wei)(wei)非也(ye)(ye)(ye)。恃人之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)吾(wu)善也(ye)(ye)(ye),境內不(bu)(bu)什〔96〕數;用(yong)人不(bu)(bu)得(de)為(wei)(wei)非,一國(guo)可使齊〔97〕。為(wei)(wei)治(zhi)者(zhe)(zhe)用(yong)眾而(er)(er)(er)舍寡(gua),故不(bu)(bu)務德而(er)(er)(er)務法(fa)。夫(fu)必(bi)恃自(zi)(zi)直(zhi)之(zhi)(zhi)(zhi)(zhi)箭,百世無矢;恃自(zi)(zi)圜(yuan)〔98〕之(zhi)(zhi)(zhi)(zhi)木,千世無輪矣。自(zi)(zi)直(zhi)之(zhi)(zhi)(zhi)(zhi)箭,自(zi)(zi)圜(yuan)之(zhi)(zhi)(zhi)(zhi)木,百世無有(you)(you)一,然(ran)而(er)(er)(er)世皆乘車射禽者(zhe)(zhe)何也(ye)(ye)(ye)?隱栝(gua)之(zhi)(zhi)(zhi)(zhi)道(dao)〔99〕用(yong)也(ye)(ye)(ye)。雖有(you)(you)不(bu)(bu)恃隱栝(gua)而(er)(er)(er)有(you)(you)自(zi)(zi)直(zhi)之(zhi)(zhi)(zhi)(zhi)箭、自(zi)(zi)圜(yuan)之(zhi)(zhi)(zhi)(zhi)木,良工(gong)弗貴〔100〕也(ye)(ye)(ye)。何則(ze)?乘者(zhe)(zhe)非一人,射者(zhe)(zhe)非一發也(ye)(ye)(ye)。不(bu)(bu)恃賞罰而(er)(er)(er)恃自(zi)(zi)善〔101〕之(zhi)(zhi)(zhi)(zhi)民,明(ming)主(zhu)弗貴也(ye)(ye)(ye)。何則(ze)?國(guo)法(fa)不(bu)(bu)可失,而(er)(er)(er)所治(zhi)非一人也(ye)(ye)(ye)。故有(you)(you)術之(zhi)(zhi)(zhi)(zhi)君,不(bu)(bu)隨適然(ran)〔102〕之(zhi)(zhi)(zhi)(zhi)善,而(er)(er)(er)行(xing)必(bi)然(ran)之(zhi)(zhi)(zhi)(zhi)道(dao)。

今或謂人(ren)(ren)曰:“使(shi)子必智(zhi)而(er)壽(shou)”,則(ze)(ze)世必以為狂〔103〕。夫智(zhi),性也(ye);壽(shou),命也(ye)。性命者,非所學(xue)于人(ren)(ren)也(ye),而(er)以人(ren)(ren)之所不能為說〔104〕人(ren)(ren),此世之所以謂之為狂也(ye)。謂之不能然,則(ze)(ze)是(shi)諭〔105〕也(ye),夫諭性也(ye)。以仁(ren)義(yi)教人(ren)(ren),是(shi)以智(zhi)與壽(shou)說也(ye),有度〔106〕之主(zhu)弗受(shou)也(ye)。故(gu)善毛嗇、西施(shi)之美,無益吾面;用脂澤粉黛,則(ze)(ze)倍其(qi)初〔107〕。言(yan)先王之仁(ren)義(yi),無益于治;明吾法度,必吾賞罰者,亦國之脂澤粉黛也(ye)。故(gu)明主(zhu)急其(qi)助〔108〕而(er)緩其(qi)頌,故(gu)不道仁(ren)義(yi)。

今(jin)巫祝(zhu)(zhu)〔109〕之(zhi)(zhi)祝(zhu)(zhu)人(ren)(ren)曰(yue):“使若千(qian)秋(qiu)萬(wan)歲(sui)。”千(qian)秋(qiu)萬(wan)歲(sui)之(zhi)(zhi)聲括耳〔110〕,而一日之(zhi)(zhi)壽無征(zheng)〔111〕于人(ren)(ren),此人(ren)(ren)所以簡〔112〕巫祝(zhu)(zhu)也。今(jin)世儒者(zhe)(zhe)之(zhi)(zhi)說人(ren)(ren)主(zhu)(zhu),不善(shan)今(jin)之(zhi)(zhi)所以為治(zhi),而語已(yi)治(zhi)之(zhi)(zhi)功(gong);不審官(guan)法(fa)之(zhi)(zhi)事,不察奸邪之(zhi)(zhi)情,而皆道上古之(zhi)(zhi)傳譽〔113〕、先王(wang)之(zhi)(zhi)成功(gong)。儒者(zhe)(zhe)飾辭〔114〕曰(yue):“聽(ting)吾言(yan),則可以霸王(wang)。”此說者(zhe)(zhe)之(zhi)(zhi)巫祝(zhu)(zhu),有(you)度之(zhi)(zhi)主(zhu)(zhu)不受也。故明主(zhu)(zhu)舉(ju)實事,去無用,不道仁義者(zhe)(zhe)〔115〕故,不聽(ting)學(xue)者(zhe)(zhe)之(zhi)(zhi)言(yan)。

今不(bu)知(zhi)(zhi)治(zhi)者(zhe)必(bi)曰:“得(de)民(min)(min)(min)(min)之心。”欲得(de)民(min)(min)(min)(min)之心而(er)(er)(er)可以(yi)(yi)(yi)為(wei)(wei)治(zhi),則是(shi)伊尹、管仲無所用(yong)也(ye)(ye),將聽(ting)民(min)(min)(min)(min)而(er)(er)(er)已矣。民(min)(min)(min)(min)智(zhi)之不(bu)可用(yong),猶嬰兒之心也(ye)(ye)。夫(fu)嬰兒不(bu)剔(ti)(ti)首則腹(fu)〔116〕痛,不(bu)痤〔117〕則寖益〔118〕。剔(ti)(ti)首、痤,必(bi)一人(ren)(ren)抱之,慈母治(zhi)之,然猶啼呼不(bu)止(zhi),嬰兒子不(bu)知(zhi)(zhi)犯(fan)其所小苦致(zhi)其所大利(li)也(ye)(ye)。今上(shang)急耕田墾草以(yi)(yi)(yi)厚〔119〕民(min)(min)(min)(min)產(chan)(chan)也(ye)(ye),而(er)(er)(er)以(yi)(yi)(yi)上(shang)為(wei)(wei)酷;修刑重罰以(yi)(yi)(yi)為(wei)(wei)禁邪也(ye)(ye),而(er)(er)(er)以(yi)(yi)(yi)上(shang)為(wei)(wei)嚴;征(zheng)賦(fu)錢粟以(yi)(yi)(yi)實倉庫,且以(yi)(yi)(yi)救饑饉、備軍旅(lv)也(ye)(ye),而(er)(er)(er)以(yi)(yi)(yi)上(shang)為(wei)(wei)貪;境內必(bi)知(zhi)(zhi)介(jie)〔120〕而(er)(er)(er)無私(si)解〔121〕,并力疾〔122〕斗,所以(yi)(yi)(yi)禽虜也(ye)(ye)。而(er)(er)(er)以(yi)(yi)(yi)上(shang)為(wei)(wei)暴。此四者(zhe),所以(yi)(yi)(yi)治(zhi)安也(ye)(ye),而(er)(er)(er)民(min)(min)(min)(min)不(bu)知(zhi)(zhi)悅也(ye)(ye)。夫(fu)求圣(sheng)通〔123〕之士者(zhe),為(wei)(wei)民(min)(min)(min)(min)知(zhi)(zhi)〔124〕之不(bu)足師用(yong)。昔禹(yu)決〔125〕江浚(jun)〔126〕河,而(er)(er)(er)民(min)(min)(min)(min)聚瓦(wa)石;子產(chan)(chan)開畝樹桑,鄭人(ren)(ren)謗(bang)訾〔127〕。禹(yu)利(li)天下,子產(chan)(chan)存鄭人(ren)(ren),皆(jie)以(yi)(yi)(yi)受謗(bang),夫(fu)民(min)(min)(min)(min)智(zhi)之不(bu)足用(yong)亦(yi)明矣。故舉士而(er)(er)(er)求賢(xian)智(zhi),為(wei)(wei)政而(er)(er)(er)期(qi)適民(min)(min)(min)(min)〔128〕,皆(jie)亂(luan)之端〔129〕,未(wei)可與為(wei)(wei)治(zhi)也(ye)(ye)。


〔注釋〕所至(zhi):至(zhi),極(ji),最(zui)。所至(zhi),造詣最(zui)高(gao)的(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)。子(zi)(zi)(zi)(zi)張(zhang)(zhang):姓(xing)顓孫,名(ming)師,字(zi)子(zi)(zi)(zi)(zi)張(zhang)(zhang),孔(kong)(kong)子(zi)(zi)(zi)(zi)弟子(zi)(zi)(zi)(zi)。子(zi)(zi)(zi)(zi)思:孔(kong)(kong)子(zi)(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)孫子(zi)(zi)(zi)(zi),主(zhu)(zhu)張(zhang)(zhang)“中(zhong)庸之道”。顏(yan)氏(shi)(shi):指(zhi)孔(kong)(kong)子(zi)(zi)(zi)(zi)弟子(zi)(zi)(zi)(zi)顏(yan)回,字(zi)子(zi)(zi)(zi)(zi)淵。孟氏(shi)(shi):孟軻,繼孔(kong)(kong)子(zi)(zi)(zi)(zi)之后(hou)儒家(jia)(jia)(jia)(jia)(jia)的(de)(de)(de)(de)(de)(de)代(dai)(dai)表人(ren)(ren)(ren)物(wu)(wu)(wu)。漆(qi)雕氏(shi)(shi):姓(xing)漆(qi)雕名(ming)啟(qi),孔(kong)(kong)子(zi)(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)弟子(zi)(zi)(zi)(zi)。仲良氏(shi)(shi):無(wu)從(cong)考證,一(yi)說(shuo)(shuo)為《禮(li)記·檀子(zi)(zi)(zi)(zi)》之仲梁子(zi)(zi)(zi)(zi),魯(lu)國(guo)人(ren)(ren)(ren)。孫氏(shi)(shi):一(yi)說(shuo)(shuo)為孫卿,即荀況。樂正(zheng)氏(shi)(shi):曾參的(de)(de)(de)(de)(de)(de)門(men)徒。相(xiang)(xiang)里(li)氏(shi)(shi):相(xiang)(xiang)里(li)勤,墨(mo)(mo)家(jia)(jia)(jia)(jia)(jia)代(dai)(dai)表人(ren)(ren)(ren)物(wu)(wu)(wu)。相(xiang)(xiang)夫氏(shi)(shi):墨(mo)(mo)家(jia)(jia)(jia)(jia)(jia)代(dai)(dai)表人(ren)(ren)(ren)物(wu)(wu)(wu)。鄧陵氏(shi)(shi):鄧陵子(zi)(zi)(zi)(zi),后(hou)期墨(mo)(mo)家(jia)(jia)(jia)(jia)(jia)中(zhong)南方的(de)(de)(de)(de)(de)(de)一(yi)派(pai)。取舍相(xiang)(xiang)反(fan)(fan)(fan):取,采用(yong);舍,舍棄;反(fan)(fan)(fan),矛盾。這里(li)指(zhi)當時儒、墨(mo)(mo)兩家(jia)(jia)(jia)(jia)(jia)內部各學派(pai)相(xiang)(xiang)互(hu)差異。俱:都(dou)。誠:真(zhen)實。歲:年。審:定(ding)。必:確定(ding)。參驗:參考驗證。據(ju):以(yi)……為根據(ju)。雜反(fan)(fan)(fan):雜,雜亂;反(fan)(fan)(fan),相(xiang)(xiang)互(hu)矛盾。葬:喪(sang)葬制度。服喪(sang):守(shou)孝。禮(li):禮(li)遇。破家(jia)(jia)(jia)(jia)(jia):傾家(jia)(jia)(jia)(jia)(jia)蕩產。大毀:極(ji)度哀傷。是:肯定(ding)、贊成。非:反(fan)(fan)(fan)對。戾(li):乖(guai)戾(li)、不(bu)(bu)近(jin)人(ren)(ren)(ren)情。議:主(zhu)(zhu)張(zhang)(zhang)。不(bu)(bu)色撓:不(bu)(bu)屈從(cong)于(yu)別人(ren)(ren)(ren)。臧獲:奴婢。設:提(ti)(ti)倡、主(zhu)(zhu)張(zhang)(zhang)。隨仇:報仇。囹(ling)圄(yu)(líng yú):監獄(yu)。寬(kuan):寬(kuan)厚(hou)、氣量(liang)大。夫:語(yu)氣詞,無(wu)義。恕:寬(kuan)恕。術:道。常議:一(yi)定(ding)的(de)(de)(de)(de)(de)(de)準則(ze)。常,固定(ding)的(de)(de)(de)(de)(de)(de);議,通(tong)(tong)(tong)(tong)“儀”,標(biao)準。兼時而至(zhi):同時到來。繆(mou)行(xing):繆(mou),通(tong)(tong)(tong)(tong)“謬”。荒謬、錯誤的(de)(de)(de)(de)(de)(de)行(xing)為。語(yu)治(zhi):談論治(zhi)理國(guo)家(jia)(jia)(jia)(jia)(jia)。無(wu)資:貧窮、匱乏。相(xiang)(xiang)若:相(xiang)(xiang)似。旁入:意(yi)(yi)外收入。非力(li)則(ze)儉也:不(bu)(bu)是勤勞(lao)就是節儉。疚:久病。墮:懶惰。征斂:征收。〔51〕疾(ji)作:努(nu)力(li)耕作、工作勤快。〔52〕易其(qi)脛(jing)一(yi)毛(mao)(mao):易,換取;脛(jing)一(yi)毛(mao)(mao),小腿上的(de)(de)(de)(de)(de)(de)一(yi)根毫毛(mao)(mao)。在這里(li)指(zhi)不(bu)(bu)愿意(yi)(yi)犧牲個人(ren)(ren)(ren)的(de)(de)(de)(de)(de)(de)小利。〔53〕輕物(wu)(wu)(wu)重(zhong)生:輕視(shi)物(wu)(wu)(wu)質利益,看(kan)重(zhong)自(zi)(zi)(zi)己(ji)(ji)的(de)(de)(de)(de)(de)(de)生命。〔54〕陳:拿(na)出。〔55〕重(zhong)殉(xun)上事:勇于(yu)為君主(zhu)(zhu)犧牲自(zi)(zi)(zi)己(ji)(ji)。〔56〕服:鉆研(yan)。〔57〕稅:征稅的(de)(de)(de)(de)(de)(de)對象。〔58〕參明:高(gao)明。〔59〕執操不(bu)(bu)侵:堅持(chi)(chi)操守(shou)不(bu)(bu)受侵犯(fan)。執,堅持(chi)(chi);操,操守(shou);侵,侵犯(fan)。〔60〕自(zi)(zi)(zi)好(hao):自(zi)(zi)(zi)愛節操,指(zhi)愛惜自(zi)(zi)(zi)己(ji)(ji)名(ming)聲。〔61〕家(jia)(jia)(jia)(jia)(jia)斗(dou):私斗(dou)。〔62〕疾(ji)戰(zhan)(zhan)(zhan)距(ju)敵(di)(di):奮戰(zhan)(zhan)(zhan)抗(kang)敵(di)(di)。距(ju),通(tong)(tong)(tong)(tong)“拒”,抵抗(kang)。〔63〕難至(zhi):指(zhi)戰(zhan)(zhan)(zhan)爭來臨的(de)(de)(de)(de)(de)(de)時候。〔64〕聽(ting)學:聽(ting)取學士的(de)(de)(de)(de)(de)(de)話。〔65〕息其(qi)端:將他的(de)(de)(de)(de)(de)(de)主(zhu)(zhu)張(zhang)(zhang)扼滅于(yu)萌芽(ya)之中(zhong)。息,止;端,開(kai)(kai)頭(tou)、苗頭(tou)。〔66〕容:儀表。〔67〕幾:接近(jin)。〔68〕辯(bian):言論。〔69〕失實之聲:不(bu)(bu)符合(he)實際的(de)(de)(de)(de)(de)(de)感嘆。〔70〕眩(xuan):迷(mi)惑。〔71〕為:由(you)于(yu)。〔72〕華下(xia)之患:華下(xia),地名(ming),戰(zhan)(zhan)(zhan)國(guo)時孟卯率趙魏聯軍伐韓,秦將白起出兵相(xiang)(xiang)救,戰(zhan)(zhan)(zhan)于(yu)華下(xia),聯軍打敗(bai)。〔73〕鍛(duan)錫(xi):古(gu)人(ren)(ren)(ren)鍛(duan)煉金屬時摻(chan)的(de)(de)(de)(de)(de)(de)錫(xi)。〔74〕青黃:冶(ye)煉時的(de)(de)(de)(de)(de)(de)火色。〔75〕必:判斷。〔76〕形(xing)容:外形(xing)體貌(mao)。〔77〕末涂(tu)(tu):終途,涂(tu)(tu),通(tong)(tong)(tong)(tong)“途”。〔78〕駑良:指(zhi)馬的(de)(de)(de)(de)(de)(de)好(hao)壞。〔79〕課其(qi)功(gong)伐:指(zhi)考察臣子(zi)(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)功(gong)績。課,考核;功(gong)伐,功(gong)績。〔80〕勸:勉勵。〔81〕襲級(ji)(ji):升級(ji)(ji)、逐步提(ti)(ti)升。〔82〕治(zhi):治(zhi)績。〔83〕象人(ren)(ren)(ren):俑人(ren)(ren)(ren),用(yong)土、木(mu)、草等材(cai)料所做成的(de)(de)(de)(de)(de)(de)殉(xun)葬假人(ren)(ren)(ren)。〔84〕官商:用(yong)金錢買得(de)爵位的(de)(de)(de)(de)(de)(de)商人(ren)(ren)(ren)。〔85〕一(yi)貫:一(yi)樣。〔86〕毋(wu)軍勞(lao):沒(mei)有軍功(gong)。毋(wu),通(tong)(tong)(tong)(tong)“無(wu)”,沒(mei)有。〔87〕禍:過、責備(bei)。〔88〕事類:事情的(de)(de)(de)(de)(de)(de)類似性。〔89〕敵(di)(di)國(guo):指(zhi)實力(li)相(xiang)(xiang)當的(de)(de)(de)(de)(de)(de)國(guo)家(jia)(jia)(jia)(jia)(jia)。〔90〕說(shuo)(shuo):通(tong)(tong)(tong)(tong)“悅”,喜愛。〔91〕執禽(qin):古(gu)代(dai)(dai)朝見君主(zhu)(zhu)時持(chi)(chi)禽(qin)類作為禮(li)物(wu)(wu)(wu)的(de)(de)(de)(de)(de)(de)一(yi)種制度。〔92〕悍虜:強悍的(de)(de)(de)(de)(de)(de)奴仆。〔93〕暴:暴行(xing)。〔94〕為吾善:自(zi)(zi)(zi)我完善。〔95〕用(yong):使(shi)。〔96〕什:通(tong)(tong)(tong)(tong)“十(shi)”。〔97〕齊:一(yi)致(zhi)。〔98〕圜:通(tong)(tong)(tong)(tong)“圓”。〔99〕隱栝(gua)(gua)之道:運(yun)用(yong)矯正(zheng)工具改(gai)造自(zi)(zi)(zi)然(ran)物(wu)(wu)(wu)的(de)(de)(de)(de)(de)(de)原(yuan)則(ze)。隱栝(gua)(gua),運(yun)用(yong)矯正(zheng)竹木(mu)彎(wan)曲(qu)的(de)(de)(de)(de)(de)(de)器具。〔100〕弗貴:不(bu)(bu)看(kan)重(zhong)。〔101〕自(zi)(zi)(zi)善:自(zi)(zi)(zi)動為善。〔102〕適然(ran):偶然(ran)。〔103〕狂:通(tong)(tong)(tong)(tong)“誑”,欺騙(pian)。〔104〕說(shuo)(shuo):通(tong)(tong)(tong)(tong)“悅”,討好(hao)。〔105〕諭:明示。〔106〕度:法(fa)度。〔107〕倍其(qi)初:比原(yuan)來加(jia)倍。〔108〕助:有助于(yu)治(zhi)理國(guo)家(jia)(jia)(jia)(jia)(jia)的(de)(de)(de)(de)(de)(de)東西,指(zhi)法(fa)度和賞罰。〔109〕巫祝:巫,古(gu)代(dai)(dai)以(yi)歌舞降神為人(ren)(ren)(ren)祈禱的(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren);祝,古(gu)代(dai)(dai)為人(ren)(ren)(ren)祝福(fu)的(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)。〔110〕括耳(er):括,通(tong)(tong)(tong)(tong)“聒”,指(zhi)吵鬧、喋(die)喋(die)不(bu)(bu)休。〔111〕征:驗。〔112〕簡:輕視(shi)。〔113〕傳譽(yu):流傳的(de)(de)(de)(de)(de)(de)佳話。〔114〕飾(shi)辭:夸(kua)大其(qi)辭。〔115〕者:通(tong)(tong)(tong)(tong)“諸”,之。〔116〕腹:疑作“復(fu)”,更加(jia)。〔117〕簫痤(pì cuó):簫,剖開(kai)(kai);痤,癤子(zi)(zi)(zi)(zi)。〔118〕寖(jin)益:逐漸(jian)加(jia)重(zhong)。〔119〕厚(hou):增多。〔120〕介(jie):鎧甲。此指(zhi)武裝。〔121〕私解:私下(xia)相(xiang)(xiang)互(hu)爭斗(dou)。〔122〕疾(ji):奮力(li)。〔123〕圣通(tong)(tong)(tong)(tong):圣明通(tong)(tong)(tong)(tong)達。〔124〕知(zhi):通(tong)(tong)(tong)(tong)“智(zhi)”,智(zhi)慧。〔125〕決:疏通(tong)(tong)(tong)(tong)。〔126〕浚:挖深。〔127〕謗訾:惡(e)意(yi)(yi)誹謗。〔128〕適民:迎合(he)人(ren)(ren)(ren)民。〔129〕端:開(kai)(kai)端、根源(yuan)。

(饒玲一)

〔鑒賞〕讀(du)《顯學》,最(zui)好把它(ta)與《五蠹》放在一(yi)起讀(du),因為同樣令人“心駭而(er)(er)神動(dong)”(張(zhang)(zhang)鼎文《校(xiao)刻韓(han)非(fei)子序》)。韓(han)非(fei)把儒(ru)(ru)家(jia)列為“五蠹”之(zhi)(zhi)首,主張(zhang)(zhang)堅決(jue)予以(yi)(yi)鏟除。原(yuan)由在“儒(ru)(ru)以(yi)(yi)文亂法(fa)”,并用(yong)“私(si)學”、“誦先(xian)王(wang)之(zhi)(zhi)書(shu)”,從(cong)而(er)(er)“以(yi)(yi)疑當世之(zhi)(zhi)法(fa),而(er)(er)貳人主之(zhi)(zhi)心”。《商君(jun)書(shu)》有“燔《詩(shi)》、《書(shu)》而(er)(er)明法(fa)令”的(de)(de)過激主張(zhang)(zhang)(《和(he)(he)氏》),韓(han)非(fei)為確立(li)“法(fa)治”和(he)(he)法(fa)家(jia)的(de)(de)絕對權威,也(ye)提(ti)(ti)出“無書(shu)簡(jian)之(zhi)(zhi)文”、“無先(xian)王(wang)之(zhi)(zhi)語(yu)”,只(zhi)獨留“以(yi)(yi)法(fa)為教”、“以(yi)(yi)吏為師”。秦始皇后來導演了歷史上(shang)空前的(de)(de)一(yi)幕“焚書(shu)坑(keng)儒(ru)(ru)”,正是法(fa)家(jia)提(ti)(ti)供了這(zhe)種文化專制的(de)(de)理(li)論。“世之(zhi)(zhi)顯學,儒(ru)(ru)、墨也(ye)”,韓(han)非(fei)著專文批判當時(shi)已成為時(shi)代思潮、聲名赫(he)赫(he)的(de)(de)儒(ru)(ru)、墨兩派的(de)(de)政治主張(zhang)(zhang),進一(yi)步闡述自己(ji)的(de)(de)“法(fa)治”思想(xiang),是自然而(er)(er)必(bi)然的(de)(de)事情。

“孔(kong)(kong)、墨之(zhi)(zhi)后(hou),儒(ru)分為八,墨離(li)為三”,文章開頭便從儒(ru)、墨兩派(pai)的(de)(de)歷史流變(bian)說(shuo)起,接著(zhu)指出(chu)都(dou)因為“取舍相反、不(bu)同”,已難判(pan)定是(shi)(shi)否“真堯、舜(shun)”、“真孔(kong)(kong)、墨”。韓(han)非(fei)說(shuo):“無(wu)參(can)難驗(yan)(yan)(yan)而(er)必(bi)之(zhi)(zhi)者,愚也;弗能必(bi)而(er)據之(zhi)(zhi)者,誣也”,不(bu)用事(shi)(shi)實加以驗(yan)(yan)(yan)證(zheng)就(jiu)作(zuo)出(chu)判(pan)斷是(shi)(shi)愚蠢,不(bu)能確定事(shi)(shi)物(wu)的(de)(de)真相就(jiu)把它作(zuo)為依據是(shi)(shi)欺(qi)騙(pian)。在韓(han)非(fei)眼里(li),“顯學”不(bu)過(guo)是(shi)(shi)“愚誣之(zhi)(zhi)學”。韓(han)非(fei)這(zhe)里(li)提(ti)出(chu)了著(zhu)名的(de)(de)“參(can)驗(yan)(yan)(yan)”論(lun)(lun),以之(zhi)(zhi)作(zuo)為檢驗(yan)(yan)(yan)是(shi)(shi)非(fei)的(de)(de)標準。《奸(jian)劫弒臣》篇亦有曰:“循名實以定是(shi)(shi)非(fei),參(can)驗(yan)(yan)(yan)而(er)審(shen)言(yan)辭(ci)”,必(bi)須考察(cha)名稱和實際是(shi)(shi)否相符才能判(pan)斷是(shi)(shi)非(fei),只有通(tong)過(guo)比(bi)較驗(yan)(yan)(yan)證(zheng)才能判(pan)斷言(yan)辭(ci)是(shi)(shi)否正確。儒(ru)家(jia)等學說(shuo)祖述“先王”、“必(bi)定堯、舜(shun)”的(de)(de)言(yan)論(lun)(lun)就(jiu)是(shi)(shi)未經(jing)“參(can)驗(yan)(yan)(yan)”的(de)(de)“妄發之(zhi)(zhi)說(shuo)”(《問(wen)辯(bian)》)、“雜反之(zhi)(zhi)辭(ci)”。這(zhe)種經(jing)驗(yan)(yan)(yan)主義的(de)(de)“參(can)驗(yan)(yan)(yan)”論(lun)(lun),是(shi)(shi)韓(han)非(fei)政治(zhi)思想的(de)(de)哲(zhe)學基礎(chu),也是(shi)(shi)他在認(ren)識(shi)論(lun)(lun)上作(zuo)出(chu)的(de)(de)重要(yao)貢獻。

韓(han)非(fei)(fei)(fei)進而指出,對(dui)“愚(yu)誣之(zhi)(zhi)(zhi)學、雜反之(zhi)(zhi)(zhi)辭(ci)(ci)”而“人(ren)主(zhu)(zhu)俱聽之(zhi)(zhi)(zhi)”,“安得無亂乎”,說(shuo)(shuo)(shuo)儒、墨(mo)兩(liang)家學說(shuo)(shuo)(shuo)是(shi)(shi)造成(cheng)國家混亂的(de)(de)根源。韓(han)非(fei)(fei)(fei)認(ren)為(wei)儒者只是(shi)(shi)在那里“語已治之(zhi)(zhi)(zhi)功”、“道上(shang)古之(zhi)(zhi)(zhi)傳”、“譽先王之(zhi)(zhi)(zhi)成(cheng)功”、“言(yan)先王之(zhi)(zhi)(zhi)仁義(yi)”,都不過是(shi)(shi)一(yi)些無用(yong)之(zhi)(zhi)(zhi)辭(ci)(ci),“無益于治”。不僅(jin)如(ru)此,還使“海內(nei)之(zhi)(zhi)(zhi)士(shi),言(yan)無定(ding)術,行無常(chang)議”,言(yan)論沒(mei)(mei)有(you)(you)統一(yi)的(de)(de)思想,行為(wei)沒(mei)(mei)有(you)(you)固(gu)定(ding)的(de)(de)準則(ze)。這樣必然造成(cheng)思想界(jie)的(de)(de)混亂,因此必須“宜(yi)去(qu)其(qi)身而息其(qi)端(duan)”,對(dui)荒謬(miu)的(de)(de)學說(shuo)(shuo)(shuo)決不能手(shou)軟,應堅決予(yu)以驅除,且剛(gang)一(yi)冒頭就要加以禁(jin)止(zhi)(zhi)(zhi)(zhi)。不然“以為(wei)非(fei)(fei)(fei)也(ye)而不息其(qi)端(duan),是(shi)(shi)而不用(yong),非(fei)(fei)(fei)而不息,亂亡之(zhi)(zhi)(zhi)道也(ye)”,在荒謬(miu)的(de)(de)學說(shuo)(shuo)(shuo)露(lu)頭時如(ru)未(wei)加以禁(jin)止(zhi)(zhi)(zhi)(zhi),正確的(de)(de)不加以運用(yong),錯誤的(de)(de)不去(qu)禁(jin)止(zhi)(zhi)(zhi)(zhi),最(zui)終要導致國家的(de)(de)敗亡。看來(lai)韓(han)非(fei)(fei)(fei)是(shi)(shi)反對(dui)百(bai)家爭鳴(ming)的(de)(de),他主(zhu)(zhu)張(zhang)用(yong)政治手(shou)段來(lai)干預學術的(de)(de)發展(zhan),以使人(ren)們的(de)(de)思想歸于一(yi)尊,本(ben)篇的(de)(de)主(zhu)(zhu)旨正在這里。一(yi)句話(hua)歸總,韓(han)非(fei)(fei)(fei)是(shi)(shi)要說(shuo)(shuo)(shuo)服君主(zhu)(zhu),用(yong)君主(zhu)(zhu)的(de)(de)權勢(shi),去(qu)禁(jin)止(zhi)(zhi)(zhi)(zhi)儒、墨(mo)的(de)(de)學說(shuo)(shuo)(shuo)。這種加強思想文化專制(zhi)的(de)(de)主(zhu)(zhu)張(zhang),對(dui)思想文化的(de)(de)發展(zhan)是(shi)(shi)起了不小的(de)(de)消極作用(yong)的(de)(de)。

韓(han)非(fei)從“參驗”論出發(fa),提(ti)(ti)(ti)出了一(yi)套任用(yong)選(xuan)拔官吏的原則(ze)。韓(han)非(fei)認(ren)為必須(xu)量功錄用(yong),注意嚴格考(kao)核,說(shuo)(shuo)“試(shi)之(zhi)官職,課其功伐”,即放在(zai)一(yi)定(ding)的官職上(shang)(shang)試(shi)用(yong),再考(kao)查他的功績。又(you)說(shuo)(shuo)“宰相必起于州(zhou)部(bu),猛將必發(fa)于卒伍”,宰相必須(xu)從地方低(di)級(ji)官吏中提(ti)(ti)(ti)升起來(lai),猛將應當從士兵(bing)中選(xuan)拔出來(lai)的。這實際上(shang)(shang)是對貴(gui)族世(shi)襲(xi)制的一(yi)種挑戰。《八經》中說(shuo)(shuo)得更明白:“官襲(xi)節(級(ji))而進,以至大任,智也。”《問田》還(huan)說(shuo)(shuo):“不試(shi)于毛伯,不關乎(hu)州(zhou)部(bu),故有(you)失政亡國(guo)之(zhi)患。”韓(han)非(fei)把注重考(kao)查,逐(zhu)級(ji)提(ti)(ti)(ti)升官吏提(ti)(ti)(ti)高到(dao)關系“失政亡國(guo)”的高度來(lai)認(ren)識。這對今(jin)天的現實來(lai)說(shuo)(shuo),還(huan)是有(you)借鑒意義的。

韓非(fei)講“法(fa)治”,還數列了(le)一大堆主張:“明君務力”,“舉實(shi)(shi)事,去無用”,“不(bu)(bu)恃人之為吾善(shan)也(ye),而用其(qi)不(bu)(bu)得為非(fei)也(ye)”,“不(bu)(bu)務德(de)而務法(fa)”,不(bu)(bu)“求賢智”,不(bu)(bu)“期適民”,“明吾法(fa)度(du),必(bi)吾賞罰”,“民智之不(bu)(bu)足用”等(deng)。歸(gui)總起(qi)來說無非(fei)是(shi)注重實(shi)(shi)力、強調(diao)功利(li)、推行(xing)強權政治。就(jiu)其(qi)積(ji)極方面(mian)而言,是(shi)當時“爭(zheng)于(yu)氣力”的現實(shi)(shi)在意識領(ling)域中(zhong)的一種反(fan)映,但可以看出韓非(fei)是(shi)輕視民眾的智慧和力量的。

本篇不(bu)(bu)(bu)失為韓(han)非(fei)(fei)(fei)(fei)政治(zhi)(zhi)思(si)(si)(si)想(xiang)(xiang)(xiang)的代(dai)表作,不(bu)(bu)(bu)但(dan)提出了(le)有一定(ding)歷史(shi)進步意義(yi)的“法(fa)治(zhi)(zhi)”主張(zhang),還梳理了(le)儒、墨兩大(da)學(xue)(xue)派(pai)的歷史(shi)發(fa)展脈絡,保存了(le)極(ji)為珍貴的中國(guo)學(xue)(xue)術思(si)(si)(si)想(xiang)(xiang)(xiang)史(shi)料。如,“孔、墨之(zhi)后(hou),儒分(fen)為八,墨離為三(san)”之(zhi)說(shuo),為后(hou)世(shi)(shi)學(xue)(xue)者(zhe)認同、征引。另,對儒、墨冠之(zhi)以(yi)“顯學(xue)(xue)”,也許最早(zao)就出自(zi)韓(han)非(fei)(fei)(fei)(fei)。但(dan)韓(han)非(fei)(fei)(fei)(fei)兩眼只盯住一個君主,為確立法(fa)家思(si)(si)(si)想(xiang)(xiang)(xiang)的絕對權威(wei),不(bu)(bu)(bu)惜走向(xiang)極(ji)端,提出思(si)(si)(si)想(xiang)(xiang)(xiang)文化專制的主張(zhang),宣揚愚(yu)民政策(ce),反(fan)對學(xue)(xue)術爭鳴,搞的是“我花(hua)(hua)開放(fang)百花(hua)(hua)殺”,對后(hou)世(shi)(shi)有極(ji)為消(xiao)極(ji)的影響。韓(han)非(fei)(fei)(fei)(fei)強調許多(duo)事物“不(bu)(bu)(bu)兩立”,“夫冰炭不(bu)(bu)(bu)同器而(er)久(jiu),寒暑(shu)不(bu)(bu)(bu)兼時而(er)至,雜反(fan)之(zhi)學(xue)(xue)不(bu)(bu)(bu)兩立而(er)治(zhi)(zhi)”。他不(bu)(bu)(bu)承認對立的統一,看不(bu)(bu)(bu)到相反(fan)相成、兼容(rong)互補,走向(xiang)了(le)片面(mian)性、極(ji)端化。然而(er)通(tong)讀《韓(han)非(fei)(fei)(fei)(fei)子》者(zhe)都不(bu)(bu)(bu)能(neng)不(bu)(bu)(bu)感佩(pei)韓(han)非(fei)(fei)(fei)(fei)思(si)(si)(si)想(xiang)(xiang)(xiang)學(xue)(xue)術內容(rong)的豐(feng)富(fu)而(er)深刻,包括片面(mian)的深刻,也正是有如此宏富(fu)的思(si)(si)(si)想(xiang)(xiang)(xiang)才加快(kuai)了(le)先秦思(si)(si)(si)想(xiang)(xiang)(xiang)大(da)交(jiao)叉、大(da)融合的新時代(dai)的來臨(lin),才成就了(le)秦漢之(zhi)際儒法(fa)合流及其以(yi)后(hou)兩千年中國(guo)古代(dai)政治(zhi)(zhi)思(si)(si)(si)想(xiang)(xiang)(xiang)上陽儒陰法(fa)、德主刑(xing)輔(fu)的思(si)(si)(si)想(xiang)(xiang)(xiang)體(ti)系格(ge)局。

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