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从周公提出“天听自我民听”(《孟子·万章》引)以后,民本思想就成了中国传统的思想。。孟子的“民贵君轻”,荀子的“立君为民”都是民本思想的不同论述。西汉贾谊对民本思想作过系统论述。他说:“民无不为本也。国以为本,君以为本,吏以为本。”又说:“自古至于今,与民为仇者,有迟有速,而民必胜之。”(《新书·大政上》)王符继承传统的民本思想,也说:“故天之立君,非私此人也以役民,盖以诛暴除害利黎元也。”)《潜夫论·班禄篇》)君不是为自已私利去奴役人民,应该为人民去消灭危害人民的东西。他认为:“无功庸于民而求盈者,未尝不力颠也,有勋德于民而谦损者,未尝不光荣也。”(《遏利篇》)王符的民本思想与前人相比并无新见,在议边、论赦中论述这种思想却颇有特色。
After Zhou Gong put forward the idea of “listening to one’s own people and listening to one another” (“Mencius and Chapter”), people-based thinking became the traditional Chinese thinking. . Mencius’s “Your Excellency Monarchy” and Xunzi’s “Lijun for the People” are all different discourses on the people-based thinking. Jia Yi of the Western Han Dynasty made a systematic exposition on the thought of people. He said: “The people are always the people, the country takes the people as the basis, the people take the people as the basis, and the officials take the people as the basis.” He added: “From ancient times to today, Wang Fu inherited the traditional people-based thinking, saying: ”Therefore, the rule of the day, non-self-serving people also serve the people, cover to punish violent Li Yuan also.“) ” On Buddhism Banlu articles “) Jun is not to enslave the people for their own selfish interests, should be for the people to destroy the endanger people’s things. In his opinion, ”People’s fundamental ideals of“ Wang Li’s ”and“ Former Rendition of the People ”can not be neither glorified nor found to be" There is no new opinion compared to people. On the sidelines, it is quite distinctive to discuss the idea of amnesty.