子曰：‘道之以政，齐之以刑，民免而无耻。道之以德，齐之以礼，有耻且格。’
当孔子在两千五百多年前谈到上面的话时，好像他已经看到我们目前所面对的问题，并以仪式化的‘礼’来作为答案。礼是孔子思想里最重要的概念。
礼的最早用法应指中国早期仪式中的神圣的献祭仪式。孔子把这个祭神的特别活动扩展到所有被认为是神圣的日常活动。但是，我们应该注意的是，这里主要的目的是对渗透生活事务的祭拜仪式采取适当的态度，而不是太过相信神灵之类的东西。孔子本身就说过：‘务民之义，敬鬼神而远之，可谓知矣。’
孔子的看法已经假设影响的方向应该是由上而下。就是说，由政府首长到平民百姓。如果领袖可以改变，人民自然也会改变。正所谓：上梁不正下梁歪。
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Confucius said, 'Lead the people with legal measures and regulate them by punishment, and they will avoid wrongdoing but will have no sense of honour and shame. Lead them with the power of virtuous example and regulate them by rules of li, and they will have a sense shame and will thus rectify themselves.'
When Confucius said the above more than two thousand five hundred years ago, it is as though he had already seen the problems we faced today and found the answer in the ritualisation of li. Li is the most important term in Confucius’ thought.
The word li encompassed a number of ideas convey in English by separate words, such as ritual, custom, propriety, and manners.
The oldest meaning of li referred to the scared rites of sacrifice, the heart of early Chinese ceremonial practices. Confucius took this idea of activity specifically pertaining to sacred things and enlarged it so that all daily activities could be viewed as sacred. However, one should note that the main goal here is to make the attitudes appropriate to sacrificial rites pervade all the affairs of life rather than to get close to the spiritual things. As Confucius himself put it: 'To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom.'
The assumed direction of influence in the Confucian view was from the top down – that is, from the head of government down to the common people. If the leaders can be changed, then the people would be changed also. As the saying goes, fish begins to stink at the head.
当孔子在两千五百多年前谈到上面的话时，好像他已经看到我们目前所面对的问题，并以仪式化的‘礼’来作为答案。礼是孔子思想里最重要的概念。
礼的最早用法应指中国早期仪式中的神圣的献祭仪式。孔子把这个祭神的特别活动扩展到所有被认为是神圣的日常活动。但是，我们应该注意的是，这里主要的目的是对渗透生活事务的祭拜仪式采取适当的态度，而不是太过相信神灵之类的东西。孔子本身就说过：‘务民之义，敬鬼神而远之，可谓知矣。’
孔子的看法已经假设影响的方向应该是由上而下。就是说，由政府首长到平民百姓。如果领袖可以改变，人民自然也会改变。正所谓：上梁不正下梁歪。
.
Confucius said, 'Lead the people with legal measures and regulate them by punishment, and they will avoid wrongdoing but will have no sense of honour and shame. Lead them with the power of virtuous example and regulate them by rules of li, and they will have a sense shame and will thus rectify themselves.'
When Confucius said the above more than two thousand five hundred years ago, it is as though he had already seen the problems we faced today and found the answer in the ritualisation of li. Li is the most important term in Confucius’ thought.
The word li encompassed a number of ideas convey in English by separate words, such as ritual, custom, propriety, and manners.
The oldest meaning of li referred to the scared rites of sacrifice, the heart of early Chinese ceremonial practices. Confucius took this idea of activity specifically pertaining to sacred things and enlarged it so that all daily activities could be viewed as sacred. However, one should note that the main goal here is to make the attitudes appropriate to sacrificial rites pervade all the affairs of life rather than to get close to the spiritual things. As Confucius himself put it: 'To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom.'
The assumed direction of influence in the Confucian view was from the top down – that is, from the head of government down to the common people. If the leaders can be changed, then the people would be changed also. As the saying goes, fish begins to stink at the head.
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