道家思想篇 13 韓非子の巷 4、有度 第六 ~「韓非の左手 孔子の右手」'Han Fei's Left Hand, Confucius' Right Hand'
'La Gran Muralla China - The Great Wall of China'Photo by Enrique RG Youtube - TED-EdWhat makes the Great Wall of China so extraordinary - Megan Campisi and Pen-Pen Chen 道家思想篇 13 韓非子の巷 4 「有度 第六」 「國〔くに〕、常に強きも無く、常に弱きも無し。 法を奉ずる者〔こと〕強きとき則ち國〔くに〕強く、 法を奉ずる者〔こと〕弱きとき則ち國弱し。 荊〔けい〕の莊王〔そうおう〕は國を并〔あわ〕すること二十六、 地を開くこと三千里、莊王の社稷〔しゃりょく〕を氓〔うしな〕うや、荊〔けい〕以て亡ぶ。 齊〔せい〕の桓公〔かんこう〕國を并すること三十、 地を啟(啓)〔ひら〕くこと三千里、桓公の社稷を氓うや、齊以て亡ぶ。 燕の 襄王 昭王〔しょうおう〕は河〔か〕(※黄河)を以て境と為〔な〕し、 薊〔けい〕を以て國〔みやこ〕と為し、涿〔たく〕の方城を襲い、齊を殘〔くるし〕め、 中山を平らげ、 燕〔えん〕有る者〔もの〕は重く、燕無き者輕〔かろ〕し。 襄王の社稷を氓うや、燕以て亡ぶ。 魏〔ぎ〕の安釐王〔あんきおう〕は燕を政〔せ〕めて趙を救い、 地を河東に取り、 攻めて陶衞〔とうえい〕の地を盡くし、 兵を齊〔せい〕に加え、平陸〔へいりく〕の都を私〔と〕り、 韓を攻めて管を拔(抜)き、淇下〔きか〕に勝つ。 睢陽〔すいよう〕の事〔いくさ〕には、荊軍〔けいぐん〕老〔つか〕れて走〔に〕げ、 蔡〔さい〕の召陵〔しょうりょう〕の事〔いくさ〕には、荊軍破れ、 兵は天下に四布〔しふ〕し、威〔い〕は冠帶〔かんたい〕の國に行わる。 安釐王〔あんきおう〕死して魏以て亡ぶ。 故に荊莊〔けいそう〕、齊桓〔せいかん〕有りて、 則ち荊〔けい〕、齊〔せい〕以て霸(覇)〔は〕たる可〔べ〕く、 燕 襄 昭、魏〔ぎ〕安釐〔あんき〕有りて、則ち燕、魏以て強かる可し。 今〔いま〕皆〔みな〕國を亡〔おとろ〕えしめし者は、 其の群臣〔ぐんしん〕官吏〔かんり〕、 皆〔みな〕亂(乱)〔みだ〕るる所以〔ゆえん〕に務め、 而〔しか〕して治まる所以に務めざれば也。 其の國亂弱〔らんじゃく〕なるに、又〔また〕皆〔みな〕國法〔こくほう〕を釋〔す〕て 其の外〔そと〕に私〔わたくし〕するは、 則ち是〔こ〕れ薪〔たきぎ〕を負いて火を救う也、 亂弱〔らんじゃく〕甚〔はなは〕だしからむ。 故に今の時に當たりて、能〔よ〕く私曲〔しきょく〕を去り公法〔こうほう〕に就く者、 民〔たみ〕安〔やす〕らかにして國治まる。 能く私行〔しこう〕を去り、公法〔こうほう〕を行う者は、則ち兵強くして敵弱し。 故に得失〔とくしつ〕を審〔つまび〕らかにし法度〔ほうど〕の制を有する者、 以て群臣〔ぐんしん〕の上に加うるとき、 則ち主〔しゅ〕を欺〔あざむ〕くに詐偽を以てす可からず。 得失を審〔つまびら〕かにし權衡〔けんこう〕の稱〔しょう〕を有する者、 以て遠事を聽くとき、則ち主を欺くに天下の輕重を以てす可からず。 今若〔も〕し譽〔ほま〕れを以て能〔のう〕を進むるときは、 則ち臣は上を離れて下に比周〔ひしゅう〕(※ 仲間と寄り集まる)せむ。 若し黨〔とう〕(※党。味方の多さ)を以て官を舉ぐるときは、 則ち民〔たみ〕は交わりに務めて法に用いらるることを求めざらむ。 故に官の能を失う者は、其の國亂〔みだ〕る。 譽〔よ〕を以て賞を為し、毀〔き〕を以て罰を為さば、 則ち賞を好み罰を惡〔にく〕むの人は、公法を釋〔す〕て私術を行い、 比周〔ひしゅう〕して以て相〔あい〕為〔な〕さむ。 主を忘外に交わり、以て其の與〔とも〕に進むときは、 則ち其の下の上の為にする所以の者〔もの〕薄からむ。 交わり眾(衆)〔おお〕く與〔とも〕多く、外內〔がいない〕に朋黨〔ほうとう〕あらば、 大過有りと雖も、其の蔽〔おお〕い多からむ。 故に忠臣は非罪に危死〔きし〕して、姦邪の臣は無功に安利せむ。 忠臣危死して、而〔しか〕も其の罪に以てあらずば、則ち良臣伏〔かく〕れむ。 姦邪〔かんじゃ〕の臣安利にして、功に以てあらずば、則ち姦臣進まむ。 此れ亡ぶるの本〔もと〕なり。 是〔か〕く若〔ごと〕くば則ち群臣〔ぐんしん〕法を廢〔はい〕して私重〔しじゅう〕を行い、 公法を輕〔かろ〕んぜむ。 數〔しばしば〕能人〔のうじん〕の門に至るも、壹〔ひと〕たびも主の廷〔にわ〕に至らず。 百たび私家の便を慮〔はか〕るも、壹たびも主の國に圖〔はか〕らず。 屬數〔ぞくすう〕多しと雖〔いえど〕も、君を尊〔とうと〕くする所に非ず。 百官〔ひゃっかん〕具〔そな〕わると雖も、國に任ずる所に非ざるな也。 然らば則ち主に人主の名有りて、而も實(実)は群臣の家に託するなり。 故に臣曰わく、亡國の廷〔てい〕は人無しと。 廷〔てい〕に人無き者は朝廷の衰えしに非ざる也。 家、相益するに務めて、國を厚くするに務めず、 大臣、相尊くするに務めて、不君を尊くするに務めず。 小臣〔しょうしん〕、祿〔ろく〕を奉〔ほう〕じ交わりを養いて、官を以て事を為ざるなり。 此れ其の然〔しか〕る所以〔ゆえん〕の者は、 主の上法〔じょうほう〕に斷ぜずして、 而〔しこう〕して下〔しも〕之を為すに信〔まか〕すに由〔よ〕るなり。 故に明主は法をして人を擇〔えら〕ばしめ、自らは舉げず、 法をして功を量らしめ、自らは度〔はか〕らずなり。 能者〔のうしゃ〕は弊〔おお〕う可からず、敗者は飾る可からず。 譽めらるる者進むに能〔あた〕わず、非〔そし〕らるる者退くに能わずは、 則ち君臣の閒〔あいだ〕、明辯〔めいべん〕にして治まり易し。 故に主は法に讎〔ただ〕さば則ち可〔か〕なり。 賢者の人臣為〔た〕るや、北面〔ほくめん〕して質〔し〕を委〔おく〕りては、 二心有る無く、朝廷に敢〔あ〕えて賤〔いや〕しきを辭〔いな〕まず、 軍旅には敢えて難〔かた〕きを辭まず、 上の為すことに順い、主の法に從い、心を虛〔むな〕しうて以て令を待ち、 而〔しこう〕して是非する無き也。 故に口有るも以て私言せず、目有るも以て私視せず、 而〔しか〕して上〔かみ〕盡〔ことごと〕く之を制す。 人臣為〔た〕者は、之を譬〔たと〕うるに手の若し、 上は以て頭〔かしら〕を脩〔修〕〔おさ〕め、下は以て足を脩〔おさ〕め、 清暖寒熱、救わざるを得ず、 鏌鋣〔ばくや〕(※1 鏌と鋣、雌雄二振りの名剣)體〔たい〕に傅〔せま〕らば、 敢えて搏〔う〕たずんばあらず、 賢哲の臣に私〔わたくし〕する無く、事能〔じのう〕の士に私する無し。 故に民〔たみ〕鄉(郷)〔きょう〕を越えて交わらず、 百里の慼〔せき〕無く、貴賤〔きせん〕相踰〔あいこ〕えず、 愚智〔ぐち〕提衡〔ていこう〕して立つは、治の至りなり。 ※1 鏌鋣 (干將莫邪, Gan Jiang and Mo Ye ) (https://kknews.cc/history/xm282gg.html) 今〔いま〕夫〔か〕の爵祿〔しゃくろく〕を輕んじ、去亡〔きょぼう〕を易〔たやす〕くし、 以て其の主を擇ぶもの、臣(※ ここでは韓非子自身のこと)は廉とは謂わず。 說を詐わり法に逆らい、主に倍〔そむ〕きて 強諫〔きょうかん〕(※強く諌める)もの、臣は忠と謂わず。 惠を行い利を施し、下を收めて名を為すもの、臣は仁と謂わず。 俗を離れて隱居し、而〔しこう〕して以て主を非〔そし〕るもの、臣は義と謂わず。 外は諸侯に使〔つかい〕し、內は其の國を耗〔まず〕しくし、 其の危亡嶮陂〔きぼうけんび〕を伺い、以て其の主を恐れしめ、 曰わく、交〔まじわ〕りは我に非ずば親しまざらむ、怨みは我に非ずば解けざらむと。 而〔しこう〕して主〔しゅ〕乃〔すなわ〕ち之を信じ、國を以て之を聽〔ゆる〕すに、 主の名を卑〔ひく〕めて以て其の身を顯〔あらわ〕し、 國の厚みを毀〔けづ〕りて以て其の家に利するもの、臣は智と謂わず。 此の數物〔すうぶつ〕の者は、險世〔けんせい〕の說〔せつ〕なり。 而して先王〔せんおう〕の法の簡〔しりぞ〕くる所なり。 先王の法に曰わく、臣は威を作〔な〕す或〔あ〕る毋〔なか〕れ、 利を作〔な〕す或る毋れ、王の指〔むね〕に從え、惡を作す或る無かれ、王の路に從えと。 古者〔いにしえ〕世〔よ〕治まりしときの民は、 公法に奉じ、私術を廢(廃)し、意を專〔もっぱ〕ら行いを一つにし, 具〔そな〕わりて以て任を待つ。 夫れ人の主と為って、而して身〔みずか〕ら百官を察せば、 則ち日も足らず、力も給らざらむ。 且つ上〔かみ〕目を用いば則ち下〔しも〕觀〔みえ〕を飾り、 上〔かみ〕耳を用いば則ち下〔しも〕聲〔こえ〕を飾り、 上〔かみ〕慮を用いば則ち下〔しも〕辭〔ことば〕を繁〔かざ〕らむ。 先王は三者を以て足らずと為し、故に己が能を舍〔お〕き、 而して法數に因り、賞罰を審〔つまびら〕かにす。 先王の守る所は要〔つづま〕やかなり、故に法〔ほう〕省〔すくな〕くして而も侵されず、 獨り四海の內を制す。 聰智〔そうち〕、其の詐〔いつわ〕りを用うるも得ず、 險躁〔いんそう〕、其の佞〔ねい〕を關〔とざ〕すに得ず、 姦邪〔かんじゃ〕、依る所無く、 遠く千里の外に在るも、敢えて其の辭〔ことば〕を易〔か〕えず、 近く郎中に在るものも、敢えて善を蔽〔おお〕い非を飾〔かざ〕らず。 朝廷には群下直湊〔ぐんかちょくそう〕し、 單微〔たんび〕不敢えて相踰〔あいゆ〕越〔えっ〕せず。 故に治〔ち〕足らずして日〔ひ〕餘り有らむ。 上の勢いに任ずること然らしむるなり。 夫〔そ〕れ人臣〔じんしん〕の其の主を侵すは地形の如く、 漸〔ぜん〕に即〔つ〕きて以て往き、人主をして端〔たん〕を失い、 東西〔とうざい〕面を易〔か〕うるも而〔しか〕も自〔みずか〕ら知らざしむ。 故に先王は司南〔しなん〕(※2 指南車)を立て以て朝夕〔せきゆう〕を端〔ただ〕す。 故に明主は其の群臣をして意を法の外に遊ばず、 惠〔けい〕を法の內に為さざらしめ、動くこと法に非ざる無し。 法は過遊〔かゆう〕を凌ぎ私を外〔のぞ〕く所以〔ゆえん〕也、 嚴刑は令を遂げ下を懲らす所以なり。 威は貸錯〔たいしゃく〕せず、制は門を共にせず。 威制〔いせい〕共〔とも〕せば則ち眾邪(衆邪)〔しゅうじゃ〕彰〔あらわ〕れ、 法、信〔しん〕にせずは則ち君行〔くんこう〕危く、 刑、斷ぜずば則ち邪〔じゃ〕に勝〔た〕えざらむ。 故に曰わく、巧匠〔こうしょう〕は目意〔もくい〕繩〔じょう〕に中〔あた〕るも、 然〔しか〕れども必ず先づ規矩〔きく〕を以て度と為し、 上智〔じょうち〕は捷舉〔せききょ〕事に中るも、必ず先王の法を以て比と為す。 故に繩〔じょう〕直〔なお〕くして枉木〔おうぼく〕斲(斬)られ、 準〔じゅん〕夷〔たいら〕かにして高科〔こうか〕削られ、 權衡〔けんこう〕縣〔かか〕りては重は輕に益〔まさ〕り、 斗石〔とせき〕設けて多は少に益る。 ※2 指南車(指南车, Kompasswagen ) ( https://kknews.cc/zh-cn/history/nv3lx3q.html ) 故に法を以て國を治むるは、舉措〔きょうそ〕のみ。 法は貴きに阿〔おもね〕らず、繩は曲〔きょく〕に撓〔たわ〕まず。 法の加わる所は、智者も辭するに能わず、勇者も敢えて爭〔あらそ〕わず。 過ちを刑するに大臣を避けず、善を賞するに匹夫を遺〔わす〕れず。 故に上〔かみ〕の失を矯〔た〕め、下〔しも〕の邪を詰〔とが〕め、 亂を治め繆〔びゅう〕を決〔わか〕ち、 羡〔せん〕を絀〔しりぞ〕け非を齊〔ただ〕し、 民の軌〔き〕を一つにするは、法に如〔し〕くもの莫〔な〕し。 官を厲〔おそ〕れしめ民を威〔おど〕し、淫殆〔いんたい〕を退け、 詐偽を止〔とど〕むるは、刑に如くもの莫し。 刑重くば則ち敢えて貴を以て賤に易〔か〕わらず、 法審〔あきら〕かならば則ち上〔かみ〕尊くして侵されざらむ。 上〔かみ〕尊くして侵されずば、則ち主〔しゅ〕強くして守り要〔つづま〕やかならむ。 故に先王は之を貴びて而〔しこう〕して之を傳う。 人主〔じんしゅ〕法を釋〔お〕きて私を用いば、 則ち上下〔しょうか〕別〔わか〕たれざらむ。 (『韓非子』有度〔ゆうど〕 第六) No country is permanently strong. Nor is any country permanently weak. If conformers to law are strong, the country is strong; if conformers to law are weak, the country is weak. King Chuang of Ching annexed as many states as twenty-six and extended his territory as far as three thousand li. As soon as King Chuang passed away from the Altar of the Spirits of Land and Grain, Ching decayed accordingly. Duke Huan of Ch`i annexed as many states as thirty and extended his territory as far as three thousand li. As soon as Duke Huan passed away from the Altar of the Spirits of Land and Grain, Ch`i decayed accordingly. King Hsiang of Yen took the Yellow River as state-boundary on the south, established the capital at Chi, doubled the defence works at Cho and Fang-ch`êng, smashed the Ch`i State, and subdued the Central Hills State, in such wise that whoever was a friend of Yen was respected and whoever was not a friend of Yen was despised. As soon as King Hsiang passed away from the Altar of the Spirits of Land and Grain, Yen decayed accordingly. King An-li of Wey attacked Yen, rescued Chao, took the land to the east of the Yellow River, and completely conquered both T`ao and Wei. Then he mobilized his troops into Ch`i and took the city of P`ing-lu to be his holiday resort. Then he attacked Han, took Kuan, won the battle by the Ch`i River. Then in the engagement at Chü-yang he drove the worn-out troops of Ching into retreat. Finally in the engagement at Shang-ts`ai and Chao-ling he routed the Ching troops. In this manner he sent out his expeditionary forces in the four directions throughout All-under-Heaven and spread his influence all over the countries of crowns and girdles. Following the death of King An-li, Wey decayed accordingly. Thus, as long as King Chuang of Ching and Duke Huan of Ch`i were alive, Ching and Ch`i could remain hegemonic; as long as King Hsiang of Yen and King An-li of Wey were alive, Yen and Wey remained strong. Now their countries all fell into decay, because their ministers and magistrates all followed the path to chaos and never sought for the way to order. Though their countries were chaotic, they cast aside the state laws and schemed for nothing but their own outside interests. This was the same as to suppress a fire by carrying firewood on the back. Consequently confusion and weakness turned from bad to worse. Therefore, at present, any ruler able to expel private crookedness and uphold public law, finds the people safe and the state in order; and any ruler able to expunge private action and act on public law, finds his army strong and his enemy weak. So, find out men following the discipline of laws and regulations, and place them above the body of officials. Then the sovereign can not be deceived by anybody with fraud and falsehood. Find out men able to weigh different situations, and put them in charge of distant affairs. Then the sovereign cannot be deceived by anybody in matters of world politics. Now supposing promotions were made because of mere reputations, then ministers would be estranged from the sovereign and all officials would associate for treasonable purposes. Supposing officials were appointed on account of their partisanship, then the people would strive to cultivate friendships and never seek employment in accordance with the law. Thus, if the government lack able men, the state will fall into confusion. If rewards are bestowed according to mere reputation, and punishments are inflicted according to mere defamation, then men who love rewards and hate punishments will discard the law of the public and practise self-seeking tricks and associate for wicked purposes. If ministers forget the interest of the sovereign, make friends with outside people, and thereby promote their adherents, then their inferiors will be in low spirits to serve the sovereign. Their friends are many; their adherents, numerous. When they form juntas in and out, then though they have great faults, their ways of disguise will be innumerable. For such reasons, loyal ministers, innocent as they are, are always facing danger and the death penalty, whereas wicked ministers, though of no merit, always enjoy security and prosperity. Should loyal ministers meet danger and death without committing any crime, good ministers would withdraw. Should wicked ministers enjoy security and prosperity without rendering any meritorious service, villainous ministers would advance. This is the beginning of decay. Were such the case, all officials would discard legalism, practising favouritism and despising public law. They would frequent the gates of the residences of cunning men, but never once would they visit the court of the sovereign. For one hundred times they would ponder the interests of private families, but never once would they scheme for the state welfare of the sovereign. Thus, their subordinates, however numerous, are not for glorifying the ruler; the officials, however well selected, are not for serving the country. If so, the sovereign would have the mere name of the lord of men but in reality he simply commits himself to the care of the houses of the various ministers. Hence thy servant says: "The court of a decaying state has no man." That the court has no man does not imply the emptiness of the court. It means that private families strive to benefit one another but never seek to enhance the state welfare; that high officials strive to honour one another but never seek to honour the ruler; and that petty officials spend their salaries in cultivating personal friendships but never attend to their official duties. The reason therefore is: The sovereign never makes his decisions in accordance with the law but always trusts in his subordinates for whatever they do. Therefore, the intelligent sovereign makes the law select men and makes no arbitrary promotion himself. He makes the law measure merits and makes no arbitrary regulation himself. In consequence, able men cannot be obscured, bad characters cannot be disguised; falsely praised fellows cannot be advanced, wrongly defamed people cannot be degraded. Accordingly, between ruler and minister distinction becomes clear and order is attained. Thus it suffices only if the sovereign can scrutinize laws. The wise man, on ministering to a ruler, faces the north and swears an oath of his office, pledging "not to have two minds, never to reject any low commission in the court, and never to reject any hard job in the military camp, but to follow the instructions of his superior, to obey the law of the sovereign and empty his mind so as to wait for the royal decrees to come, and to have no dispute about them". Therefore, though he has a mouth of his own, he never speaks for his own advantage; though he has eyes of his own, he never sees for his private interest. Both his mouth and eyes are kept under his superior's control. In other words, who ministers to a ruler may be likened to the hand that is able to care for the head upward and for the feet downward, never fails to relieve them from extremes of cold and heat, and never fails to strike away even the Mo-yeh Sword when it is near the body. Similarly, the intelligent ruler never employs worthy and clever ministers or wise and able men for any selfish purpose. Therefore, the people do not cross the village border to make friends and have no relatives living one hundred li away; high and low do not trespass against each other; the fool and the wise, each being content with his own lot, keep the scale and stand in perfect balance. Such is the crowning phase of order, indeed! Now, those who make light of rank and bounties, resign from their offices and desert their posts with ease, and thereby choose their masters, thy servant does not call upright. Those who falsify theories, disobey laws, defy the sovereign, and make forcible remonstrances, thy servant does not call loyal. Those who bestow favours, distribute profits, win the hearts of inferiors, and thereby make names, thy servant does not call benevolent. Those who leave the world, retire from active life, and thereby reprove the sovereign, thy servant does not call righteous. Those who serve abroad as envoys to other feudal lords, exhaust the strength of the native country, and wait for the moment of crisis to molest the sovereign, saying, "the inter-state friendship, unless thy servant be in charge of it, cannot become intimate; the inter-state enmity, unless thy servant be in charge of it, cannot be appeased," and thereby aim to win the sovereign's confidence, to be trusted with state affairs, and to increase their influence by lowering the name of the sovereign and benefit their own families by hampering the resources of the country, thy servant does not call wise. These examples are common practices prevailing in the dangerous age, which the law of the early kings would weed out. The law of the early kings said: "Every minister shall not exercise his authority nor shall he scheme for his own advantage but shall follow His Majesty's instructions. He shall not do evil but shall follow His Majesty's path." Thus, in antiquity the people of an orderly age abode by the public law, discarded all self-seeking tricks, devoted their attention and united their actions to wait for employment by their superiors. Indeed, the lord of men, if he has to inspect all officials himself, finds the day not long enough and his energy not great enough. Moreover, if the superior uses his eyes, the inferior ornaments his looks; if the superior uses his ears, the inferior ornaments his voice; and, if the superior uses his mind, the inferior twists his sentences. Regarding these three faculties as insufficient, the early kings left aside their own talents and relied on laws and numbers and acted carefully on the principles of reward and punishment. Thus, what the early kings did was to the purpose of political order. Their laws, however simplified, were not violated. Despite the autocratic rule within the four seas, the cunning could not apply their fabrications; the deceitful could not practise their plausibilities; and the wicked found no means to resort to, so that, though as far away from His Majesty as beyond a thousand li, they dared not change their words, and though as near by His Majesty as the courtiers, they dared not cover the good and disguise the wrong. The officials in the court, high and low, never trespassed against each other nor did they ever override their posts. Accordingly the sovereign's administrative routine did not take up all his time while each day afforded enough leisure. Such was due to the way the ruler trusted to his position. Indeed, the minister trespasses against the sovereign in the court as in the lie of the land. Leading forward step by step, he makes the lord of men forget the starting-point until he turns from east to west and is not conscious of the change. To guard against such misleadings, the early kings set up the south-pointing needle to ascertain the directions of sun-rise and sun-set. Thus, every intelligent ruler ordered his ministers never to realize their wishes outside the realm of law and never to bestow their favours inside the realm of law —in short, never to commit any unlawful act. As strict laws are means to forbid extra-judicial action and exterminate selfishness and severe penalties are means to execute decrees and censure inferiors, legal authority should not be deputed to anybody and legal control should not be held behind the same gate. Should legal authority and control be kept in common by both ruler and minister, all varieties of wickedness would come into existence. If law is of no faith, its enforcement by the ruler is absurd. If penalty is not definite, culprits cannot be overcome. Hence the saying: "The skilful carpenter, though able to mark the inked string with his surveying eyes and calculating mind, always takes compasses and squares as measures before his marking; the great genius, though able to accomplish his task with swift move, always takes the law of the early kings as the ruler before his accomplishment." Thus, if the inked string is straight, crooked timbers will be shaved; if the water-level is even, high gnarls will be planed down. Similarly, if weights and balances are well hung up, what is too heavy will be decreased and what is too light will be increased; once pecks and bushels are established, what is too much will be decreased and what is too little will be increased. Hence to govern the state by law is to praise the right and blame the wrong. The law does not fawn on the noble; the string does not yield to the crooked. Whatever the law applies to, the wise cannot reject nor can the brave defy. Punishment for fault never skips ministers, reward for good never misses commoners. Therefore, to correct the faults of the high, to rebuke the vices of the low, to suppress disorders, to decide against mistakes, to subdue the arrogant, to straighten the crooked, and to unify the folkways of the masses, nothing could match the law. To warn the officials and overawe the people, to rebuke obscenity and danger, and to forbid falsehood and deceit, nothing could match penalty. If penalty is severe, the noble cannot discriminate against the humble. If law is definite, the superiors are esteemed and not violated. If the superiors are not violated, the sovereign will become strong and able to maintain the proper course of government. Such was the reason why the early kings esteemed legalism and handed it down to posterity. Should the lord of men discard law and practise selfishness, high and low would have no distinction. (Han Feizi >Chapter VI. Having Regulations: A Memorial ) 前々回 2018年10月31日更新分で取り上げた守屋洋氏著『右手に「論語」左手に「韓非子」』のほかにも韓非子の性悪説に着目した現代書籍をよく目にする。「悪の管理学」「悪を学ぶ」など、会社経営者やサラリーマンがこれらの本を読んでどのように実践に役立たせるのかよくわからないけれども、役員や子会社を買収して本丸である親会社を乗っ取る事件なども報道されているので株式上場企業としては敵対的買収などを阻止する必要もあるのだろう。 また、西洋諸国に戦争で敗けた日本を従わせるのに、外見のことなる白人が指導者となっては日本国民は従わぬであろうと踏み、拘置所に収監した上級戦犯の中で「転びそうなの」を手なづけ、工作員として政治や経済界に放ったアメリカ政府の宣撫手法はまことに見事であるとしかいいようがない。たいがいの日本人なら「あの人物がアメリカ側についたんだから、じゃあ私も!」「僕も!」「俺も!」「ははは、僭越ながらこの儂〔わし〕も…」などと、あっけないほど簡単に変節してしまうからである。 されども、戦後の子供向け番組の敵役が「ナチスの残党」だったり(※ショッカー)、ナチス式の挙礼を行ったり(※アンドロ軍団など)、服装がいかにもナチス風だったり(※ジオン公国など)、そのものずばりドイツ人だったり(※ゲオルグ・ララーシュタイン!)、かつての同盟国を敵へと貶める洗脳工作はいささかやりすぎで鼻についてくる。そこまで従米化を進めたいのであればいっそのこと、旧日本軍の戦後コロリできなかった残党だとか、大日本帝国の復活を目論む日本人秘密結社を敵にすれば面白いのではなかろうか。ところが、これは従米化にはまったく逆効果である。孫・曾孫の代の子供たちが戦前・戦中の日本人に興味を持ち、「うちの曾爺ちゃん、曾々お爺(※高祖父)ちゃんは悪い人なの?」と疑問を投げかけ(実際、根性の悪い軍人もいただろうけれど)、大問題に発展するであろうから制作会社もスポンサーも二の足を踏むのである。何より戦時中の日本を記憶から消したい人たちは多いように思われる。 さて、上掲引用文中で韓非子は「交際範囲が広く与〔とも〕が多く国内外に朋党あらば、大過ありといえども其の仲間たちが結託して蔽い隠してしまう。ゆえに、忠臣は罪に非ざるにかかわらず危死して、姦邪の臣下は功がなくても安泰かつ利得が大きい。忠臣が危死してしかも罪もないのであれば、良臣は隠れてしまう。姦邪の臣下が安泰、利得もあるのが功はなくてもよいなら姦臣は進み出てくる。これは(国が)亡びるもとである。」という。__おやおや、これは現在の日本そのものではないか(いな、むしろ人間の世界はこんなものなのかもしれない)。たとえば、学校のいじめ問題や企業の汚職事件などで、仲間(ツレ)が多いものがコネクションを利用して口裏を合わせて罪を免れる一方で、能力のあるものが総スカンを食らったり、罠に嵌められて追い出されたり、あらぬ罪を着せられて会社を追い出されたり解雇されたりもする。そんな社会では、才能があり賢明な人は隠れてしまっても無理からぬことだ。 (つづく)