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[type_key] => 好看的欧美剧,最新欧美剧,经典欧美剧,国语欧美剧电影
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[ChapterContent] => 《孔子家语》治要·哀公问政
哀公问政于孔子。孔子对曰：“文、武之政，布在方策。其人存，则其政举；其人亡，则其政息。故为政在于得人。取人以身，修身以道，修道以仁。
仁者，人也，亲亲为大；义者，宜也，尊贤为大。亲亲之杀，尊贤之等，礼所生也。是以君子不可以不修身；思修身，不可以不事亲；思事亲，不可以不知人；思知人，不可以不知天。天下之达道有五，其所以行之者三，曰君臣也、父子也、夫妇也、昆弟也、朋友之交也。
五者，天下之达道也。智、仁、勇三者，天下之达德也。所以行之者一也。或生而知之，或学而知之，或因而知之，及其知之，一也。或安而行之，或利而行之，或勉强而行之，及其成功，一也。好学近于智，力行近于仁，知耻近于勇。知斯三者，则知所以修身；知所以修身，则知所以治人；知所以治人，则能成天下国家矣。
《傅子》治要
贤者，圣人所与共治天下者也，故先王以举贤为急。举贤之本，莫大正身而壹其听。身不正、听不壹，则贤者不至，虽至，不为之用矣。古之明君，简天下之良财，举天下之贤人，岂家至而户阅之乎？开至公之路，秉至平之心，执大象而致之，亦云诚而已矣。
夫任诚，天地可感，而况于人乎？傅说，岩下之筑夫也，高宗引而相之；吕尚，屠钓之贱老也，文、武尊而宗之；陈平，项氏之亡臣也，高祖以为腹心。四君不以小疵忘大德，三臣不以疏贱而自疑，其建帝王之业，不亦宜乎！文王内举周公旦，天下不以为私其子；外举太公望，天下称其公。周公诛弟而典刑立，桓公任仇而齐国治。苟其无私，他人之与骨肉，其于诛赏，岂二法哉？
唯至公然后可以举贤也。夏禹有言：“知人则哲，惟帝其难之。”因斯以谈，君莫贤于高祖，臣莫奇于韩信。高祖在巴、汉困矣；韩信去楚而亡，穷矣。
夫以高祖之明，困而思士；信之奇材，穷而愿进。其相遭也，宜万里响应，不移景而将相可取矣。然信归汉，历时而不见知，非徒不见知而已，又将案法而诛之。向不遇滕公，则身不免于戮死；不值萧何，则终不离于亡命。
幸而得存，固水滨之饿夫，市中之怯子也，又安得市人可驱而立乎天下之功也哉？萧何一言，而不世之交合，定倾之功立。岂萧何知人之明，绝于高祖，而韩信求进之意，曲于萧何乎？尊卑之势异，而高下之处殊也。
高祖势尊而处高，故思进者难；萧何势卑而处下，故自纳者易。然则居尊高之位者，其接人之道固难，而在卑下之地者，其相知之道固易矣。
《傅子》治要
昔人知居上取士之难，故虚心而下听；知在下相接之易，故因人以致人。舜之举咎陶难，得咎陶致天下之士易；汤之举伊尹难，得伊尹致天下之士易。故举一人而听之者，王道也；举二人而听之者，霸道也；举三人而听之者，仅存之道也。听一人何以王也？任明而致信也。听二人何以霸也？任术而设疑也。听三人何以仅存也？
从二而求一也。明主任人之道专，致人之道博。任人道专，故邪不得间；致人之道博，故下无所壅。任人之道不专，则谗说起而异心生；致人之道不博，则殊途塞而良材屈。使舜未得咎陶、汤未得伊尹，而不求贤，则上下不交，而大业废矣。既得咎陶，既得伊尹，而又人人自用，是代大匠斫也。君臣易位，劳神之道也。
今之人，或抵掌而言，称古多贤，患世无人，退不自三省，而坐诬一世，岂不甚耶！夫圣人者，不世而出者也。贤能之士，何世无之。何以知其然？舜兴而五臣显，武王兴而九贤进；齐桓之霸，管仲为之谋；秦孝之强，商君佐之以法。欲王则王佐至，欲霸则霸臣出，欲富国强兵，则富国强兵之人往。求无不得，唱无不和，是以天下之不乏贤也，顾求与不求耳，何忧天下之无人乎！
《中论》治要
凡亡国之君，其朝未尝无致治之臣也，其府未尝无先王之书也。然而不免乎亡者，何也？
其贤不用，其法不行也。苟书法而不行其事，爵贤而不用其道，则法无异于路说，而贤无异于木主也。
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哀公问政于孔子。孔子对曰：“文、武之政，布在方策。其人存，则其政举；其人亡，则其政息。故为政在于得人。取人以身，修身以道，修道以仁。
仁者，人也，亲亲为大；义者，宜也，尊贤为大。亲亲之杀，尊贤之等，礼所生也。是以君子不可以不修身；思修身，不可以不事亲；思事亲，不可以不知人；思知人，不可以不知天。天下之达道有五，其所以行之者三，曰君臣也、父子也、夫妇也、昆弟也、朋友之交也。
五者，天下之达道也。智、仁、勇三者，天下之达德也。所以行之者一也。或生而知之，或学而知之，或因而知之，及其知之，一也。或安而行之，或利而行之，或勉强而行之，及其成功，一也。好学近于智，力行近于仁，知耻近于勇。知斯三者，则知所以修身；知所以修身，则知所以治人；知所以治人，则能成天下国家矣。
《傅子》治要
贤者，圣人所与共治天下者也，故先王以举贤为急。举贤之本，莫大正身而壹其听。身不正、听不壹，则贤者不至，虽至，不为之用矣。古之明君，简天下之良财，举天下之贤人，岂家至而户阅之乎？开至公之路，秉至平之心，执大象而致之，亦云诚而已矣。
夫任诚，天地可感，而况于人乎？傅说，岩下之筑夫也，高宗引而相之；吕尚，屠钓之贱老也，文、武尊而宗之；陈平，项氏之亡臣也，高祖以为腹心。四君不以小疵忘大德，三臣不以疏贱而自疑，其建帝王之业，不亦宜乎！文王内举周公旦，天下不以为私其子；外举太公望，天下称其公。周公诛弟而典刑立，桓公任仇而齐国治。苟其无私，他人之与骨肉，其于诛赏，岂二法哉？
唯至公然后可以举贤也。夏禹有言：“知人则哲，惟帝其难之。”因斯以谈，君莫贤于高祖，臣莫奇于韩信。高祖在巴、汉困矣；韩信去楚而亡，穷矣。
夫以高祖之明，困而思士；信之奇材，穷而愿进。其相遭也，宜万里响应，不移景而将相可取矣。然信归汉，历时而不见知，非徒不见知而已，又将案法而诛之。向不遇滕公，则身不免于戮死；不值萧何，则终不离于亡命。
幸而得存，固水滨之饿夫，市中之怯子也，又安得市人可驱而立乎天下之功也哉？萧何一言，而不世之交合，定倾之功立。岂萧何知人之明，绝于高祖，而韩信求进之意，曲于萧何乎？尊卑之势异，而高下之处殊也。
高祖势尊而处高，故思进者难；萧何势卑而处下，故自纳者易。然则居尊高之位者，其接人之道固难，而在卑下之地者，其相知之道固易矣。
《傅子》治要
昔人知居上取士之难，故虚心而下听；知在下相接之易，故因人以致人。舜之举咎陶难，得咎陶致天下之士易；汤之举伊尹难，得伊尹致天下之士易。故举一人而听之者，王道也；举二人而听之者，霸道也；举三人而听之者，仅存之道也。听一人何以王也？任明而致信也。听二人何以霸也？任术而设疑也。听三人何以仅存也？
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得人_0历史的天空0著《治要》的得人免费阅读
得人 - 治要 - 0历史的天空0
得人 - 治要 - 0历史的天空0
《孔子家语》治要·哀公问政
哀公问政于孔子。孔子对曰：“文、武之政，布在方策。其人存，则其政举；其人亡，则其政息。故为政在于得人。取人以身，修身以道，修道以仁。
仁者，人也，亲亲为大；义者，宜也，尊贤为大。亲亲之杀，尊贤之等，礼所生也。是以君子不可以不修身；思修身，不可以不事亲；思事亲，不可以不知人；思知人，不可以不知天。天下之达道有五，其所以行之者三，曰君臣也、父子也、夫妇也、昆弟也、朋友之交也。
五者，天下之达道也。智、仁、勇三者，天下之达德也。所以行之者一也。或生而知之，或学而知之，或因而知之，及其知之，一也。或安而行之，或利而行之，或勉强而行之，及其成功，一也。好学近于智，力行近于仁，知耻近于勇。知斯三者，则知所以修身；知所以修身，则知所以治人；知所以治人，则能成天下国家矣。
《傅子》治要
贤者，圣人所与共治天下者也，故先王以举贤为急。举贤之本，莫大正身而壹其听。身不正、听不壹，则贤者不至，虽至，不为之用矣。古之明君，简天下之良财，举天下之贤人，岂家至而户阅之乎？开至公之路，秉至平之心，执大象而致之，亦云诚而已矣。
夫任诚，天地可感，而况于人乎？傅说，岩下之筑夫也，高宗引而相之；吕尚，屠钓之贱老也，文、武尊而宗之；陈平，项氏之亡臣也，高祖以为腹心。四君不以小疵忘大德，三臣不以疏贱而自疑，其建帝王之业，不亦宜乎！文王内举周公旦，天下不以为私其子；外举太公望，天下称其公。周公诛弟而典刑立，桓公任仇而齐国治。苟其无私，他人之与骨肉，其于诛赏，岂二法哉？
唯至公然后可以举贤也。夏禹有言：“知人则哲，惟帝其难之。”因斯以谈，君莫贤于高祖，臣莫奇于韩信。高祖在巴、汉困矣；韩信去楚而亡，穷矣。
夫以高祖之明，困而思士；信之奇材，穷而愿进。其相遭也，宜万里响应，不移景而将相可取矣。然信归汉，历时而不见知，非徒不见知而已，又将案法而诛之。向不遇滕公，则身不免于戮死；不值萧何，则终不离于亡命。
幸而得存，固水滨之饿夫，市中之怯子也，又安得市人可驱而立乎天下之功也哉？萧何一言，而不世之交合，定倾之功立。岂萧何知人之明，绝于高祖，而韩信求进之意，曲于萧何乎？尊卑之势异，而高下之处殊也。
高祖势尊而处高，故思进者难；萧何势卑而处下，故自纳者易。然则居尊高之位者，其接人之道固难，而在卑下之地者，其相知之道固易矣。
《傅子》治要
昔人知居上取士之难，故虚心而下听；知在下相接之易，故因人以致人。舜之举咎陶难，得咎陶致天下之士易；汤之举伊尹难，得伊尹致天下之士易。故举一人而听之者，王道也；举二人而听之者，霸道也；举三人而听之者，仅存之道也。听一人何以王也？任明而致信也。听二人何以霸也？任术而设疑也。听三人何以仅存也？
