CAJ | 학술논문

《论语》和《史记》都记载，周太子泰伯“三让”王位，避迁吴地。让了大位，却又能叫别人无法用任何好听的称誉来赞赏，实在是一种至高无上的品格。儒家入世、有为，其处人处事并不消极、退避，但却主张谦让、礼让。“让”的含义是辞让、谦让、恭让。行让的过程，始终受个体清楚明晰的德性意识所支撑。让是一切德行的客观基础。君子的所有嘉言善行都可以集中呈现为让德。让之为德也构成了儒家之礼的重要内容。让德还可生动体现在国家的内政、外交活动中。人际交往中，让德能够自觉地把自己设定在低处，而抬高别人。践行让德的关键就在于压制住内心中那些不符合礼乐规范的性情。违背让德的最为直接的一个祸害就是言语争辩。用道义、礼法束缚内心之中的血气性情，构成了行让工夫的落脚点。
《론어》화《사기》도기재，주태자태백“삼양”왕위，피천오지。양료대위，각우능규별인무법용임하호은적칭예래찬상，실재시일충지고무상적품격。유가입세、유위，기처인처사병불소겁、퇴피，단각주장겸양、례양。“양”적함의시사양、겸양、공양。행양적과정，시종수개체청초명석적덕성의식소지탱。양시일절덕행적객관기출。군자적소유가언선행도가이집중정현위양덕。양지위덕야구성료유가지례적중요내용。양덕환가생동체현재국가적내정、외교활동중。인제교왕중，양덕능구자각지파자기설정재저처，이태고별인。천행양덕적관건취재우압제주내심중나사불부합례악규범적성정。위배양덕적최위직접적일개화해취시언어쟁변。용도의、례법속박내심지중적혈기성정，구성료행양공부적락각점。
According to the book of Analects of Confucius and the Historical Records, the princeTaibo of Wu in early Zhou Dynasty had abdicated the crown three times, but the later people had no wayto admire him at all. He really had a kind of sovereign morals. The attitude of Confucianism is enteringthe world and positive promising, but its way in which one gets along with people and the manner ofdealing with affairs are always comity. To carry out the yielding virtue, one should support by clearmorality consciousness which comes from subject itself. To yield is the basic of all moral integrity. As akind of virtue, to yield have been an important content of Confucian rites. To use the idea of morality,justice and discipline rite to constraint the sap and temper in our mind can make up the Gongfu ofcarrying out yielding virtue.