王者之師：孟子政治行動

Abstract

本研究欲從孟子考究孟子如何以「王者之師」的身分介入人世，施行國定而天下安的對治良方。將以孟子與三位國君梁惠王（369-319B.C.E.在位）、齊宣王（319-301B.C.E.在位）、滕文公（322-？B.C.E.在位）的對話，為主要分析對象。因《孟子》中的對話往往由對話者的不當之問起始，故將首先考索三位國君的歷史處境，加上對話的內容，析論孟子與三位國君的對話語境。其次分析孟子欲導正的癥結與方向，充分看見孟子因其「知言」，能善辨「言」中隱藏的「心」之不正。且對孟子因不同對話主題，所採取的不同對話行動，分明孟子是對惡的全然拒絕，或是對人性善之微光的肯定，以此梳理孟子有別於前人的政治作為，而明曉孟子如何藉著他的行動，實踐「王道」主張。對孟子政治行動的釐清，有助於了解孟子究竟如何對治當世的思潮，儒學既是一門實學，孟子現實作為的背後，實是其心志的展現與思想的踐行，是個人修養與政治理想的相即不離。也使後世清楚儒者個人修身乃至天下平，此一進程並非理想，而是真實的可能。

This study examines how Mencius intervened in the human world as a"teacher of kings" and implemented strategies of governance to stabilize the state and bring peace to the world. The dialogues between Mencius and three kings, King Hui of Liang (reigned 369-319B.C.E.), King Xuan of Qi (reigned 319-301B.C.E.), and Duke Wen of Teng (reigned 322-? B.C.E.), will be the main focus of the analysis. Since the dialogues in Mencius often begin with the inappropriate questions of the interlocutors, we will first analyze the dialogues between Mencius and the three rulersby examining the historical context of the three rulers and the contents of the dialogues. Secondly, we will analyze the crux and direction of Mencius's attempts to rectify the situation, and we will fully see that Mencius, because of his "knowledge of words", was able to identify wrongs of the "heart" hidden in the "words". In addition, because of the different dialogical actions taken by Mencius in response to different topics of dialog, it is possible to distinguish Mencius' total rejection of evil or his affirmation of the glimmering light of humanity, so as to sort out Mencius' political actions that are different from those of predecessors of the state rulers, and to understand how Mencius practiced the"Way of the King" through his actions. The clarification of Mencius's political actions will help us understand how Mencius dealt with the contemporary thinking. Confucianism is a practical discipline, and behind Mencius's practical actions are the manifestation of his mind and the fulfillment of his ideology, and the compatibility between personal cultivation and political ideals. It also makes it clear to future generations that, for Confucians, the process of personal cultivation to world stabilization is not an ideal, but a real possibility.