作　　者： ;

机构地区： 广东工业大学

出　　处： 《湖南科技大学学报（社会科学版）》 2008年第3期62-67,共6页

摘　　要： 由民、人之会意以及《论语》中之人、民之说始,略释中、西方古典人与民之分的政制要义:无论是古典国人的民、人之说,还是古典希腊人的"德莫斯"统治之分析,都凸显了重要的政治道理———圣贤以德治天下,民无一不得其所。其实,人类必定要承认人所共处的政治生活不可能有一劳永逸的对等。民、人和谐共处的政治要求君有君之德,民有民之德。不管诸子之治道还是希腊古人之治道,都要求统治者行"宜"(中庸)之道,节制自己的欲望(己所不欲,勿施于人),要对人、民进行良好的教育,还要注重立法,不能"只顾讨好民众而不顾道德",而要劝民"追求最好的东西"。 According to the associative compound characters of ＂people＂ and ＂human＂ and their explanations in The Analects of Confucius, this paper explains the political kernels of classical distinguishment between ＂human＂ and ＂people＂ from the perspectives of both ancient China and the West. No matter what the ancient Chinese＇ s understand- ings of ＂people＂ and ＂human＂ was or what the classical Greeks＇ analysis of Demos＇ ruling was, both of them highlight an important political viewpoint： people are benefited under the saints＇ ruling with morality. In fact, human is doomed to acknowledge that the equality in human＇ s shared political life is not done and for all. The politics of harmonious co- existence between ＂people＂ and ＂human＂ requires that rulers and his subjects have their separated moralities. The governance of both Chinese philosophers and classical Greeks maintain that rulers should implement appropriately- - - moderate practice, control one＇ s desires - - - do not impose upon others what you do not desire yourself, conduct a good education on human and people, and stress legislation, and do not care about fluttering mass instead of morality; preach people to pursue the best things.

关 键 词： 民 人 德莫斯 政制

领　　域： [政治法律]