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古今圖書整合34\n譭譽部總論\n禮記\n曲禮\n不苟訾\n疏\n相毀曰訾\n集\n說\n藍田呂氏曰苟訾近於讒嚴陵\n方氏曰譭譽者人之公論可毀則訾之所不能免\n也然苟訾則為惡於人矣愛親者其可惡於人乎\n韓非子\n六反\n畏死遠難降北之民也而世尊之曰貴生之士學道\n立方離法之民也而世尊之曰文學之士遊居厚養\n牟食之民也而世尊之曰有能之士語曲牟知偽詐\n之民也而世尊之曰辨智之士行劍攻殺暴之民\n也而世尊之曰磏勇之士活賊匿奸當死之民也而\n世尊之曰任譽之士此六民者世之所譽也赴險殉\n誠死節之民也而世少之曰失計之民也寡聞從令\n全法之民也而世少之曰樸陋之民也力作而食生\n利之民也而世少之曰寡能之民也嘉厚純粹整谷\n之民也而世少之曰愚戇之民也重命畏事尊上之\n民也而世少之曰怯懾之民也挫賊遏奸明上之民\n也而世少之曰□讒之民也此六民者世之所毀也\n奸偽無益之民六而世譽之如彼耕戰有益之民六\n而世毀之如此此之謂六反布衣循私利而譽之世\n主聽虛聲而禮之禮之所在利必加焉百姓循私害\n而訾之世主壅於俗而賤之賤之所在害必加焉名\n賞在乎私惡毀害在乎公善索國之富強不可得也\n淮南子\n人間訓\n或譽人而適足以敗之或毀人而乃反以成之何以\n知其然也費無忌復於荊平王曰晉之所以霸者近\n諸夏也而荊之所以不能與之爭者以其僻遠也楚\n王若欲從諸侯不若大城城父而令太子建守焉以\n來北方王自收其南是得天下也楚王悅之因命太\n子建守城父命伍子奢傅之居一年伍子奢遊人於\n王側言太子甚仁且勇能得民心王以告費無忌無\n忌曰臣固聞之太子內撫百姓外約諸侯齊晉又輔\n之將以害楚其事已構矣王曰為我太子又尚何求\n曰以秦女之事怨王王因殺太子建而誅伍子奢此\n所謂見譽而為禍者也何謂毀人而反利之唐子短\n陳駢子於齊威王威王欲殺之陳駢子與其屬出亡\n奔薛孟嘗君聞之使人以車迎之至而養以芻豢黍\n粱五味之膳日三至冬日被裘罽夏日服絺紵出則\n乘牢車駕良馬孟嘗君問之曰夫子生於齊長於齊\n夫子亦何思於齊對曰臣思夫唐子者孟嘗君曰唐\n子非短子者邪曰是也孟嘗君曰子何為思之對曰\n臣之處於齊也糲粢之飯藜藿之羹冬日則寒凍夏\n日則暑傷自唐子之短臣也以身歸君食芻豢飯黍\n粢服輕暖乘牢良臣故思之此謂毀人而反利之者\n也\n後漢王充論衡\n答篇\n問曰人好毀人有諸曰人不毀人如毀人是讒\n人也何則人求利故不毀人苟利於己曷為毀人\n苟不利於已毀之無益以計求便以數取利利則便\n得妒人共事然後危人其危人也非毀之而其害人\n也非泊之譽而危之故人不知厚而害之故人不疑\n是故人危而不怨害人之敗而不仇隱情匿意為\n之功也如毀人人亦毀之眾不親士不附也安能得\n容世取利於上\n問曰人不毀人於世間毀人於將前乎曰人以\n人欺將不毀人於將然則人奈何曰人毀人譽\n之危人安之毀危奈何假令甲有高行奇知名聲顯\n聞將恐人君召問扶而勝己欲故廢不言常騰譽之\n薦之者眾將議欲用問人人必不對曰甲賢而宜召\n也何則甲意不欲留縣前聞其語矣聲望欲入府在\n郡則望欲入州志高則操與人異望遠則意不顧近\n屈而用之其心不滿不則臥病賤而命之則傷賢不\n則損威故人君所以失名損譽者好臣所常臣也自\n耐下之用之可也自度不能下之用之不便夫用之\n不兩相益舍之不兩相損人君畏其志信人之言\n遂置不用\n應劭風俗通\n過譽\n孔子稱大哉中庸之為德其至矣乎又曰君子之道\n忠恕而已至於訐以為直隱以為義枉以為厚偽以\n為名此眾人之所致譽而明主之所必討蓋觀過知\n仁謂中心篤誠而無妨於化者故覆其違理曰過譽\n也\n魏徐幹中論\n虛道\n舜之在鄉黨也非家饋而戶贈之也人莫不稱善焉\n象之在鄉黨也非家奪而戶掠之也人莫不稱惡焉\n由此觀之人無賢愚見善則譽之見惡則謗之此人\n情也未必有私愛也未必有私憎也今夫立身不為\n人之所譽而為人之所謗者未盡為善之理也盡為\n善之理將若舜焉人雖與舜不同其敢謗之乎\n劉劭人物誌\n七繆\n夫採訪之要不在多少\n注\n事無鉅細要在得正\n然徵質不明者信耳而不敢信目\n目不能察而信於耳\n故人以為是則心隨而明之人以為非則意轉而化\n之\n信人譭譽故向之所是化而為非\n雖無所嫌意若不疑\n信譭譽者心雖無嫌意固疑矣\n且人察物亦自有誤愛憎兼之其情萬原\n明既不察加之愛惡是非是疑豈可勝計\n不暢其本胡可必信\n愛憎之情則實理得矣\n是故知人者以目正耳\n雖聽人言常正之以目\n不知人者以耳敗目\n親見其誠猶信毀而棄之\n故州閭之士皆譽皆毀未可為正也\n或眾附阿黨或獨立不群\n交遊之人譽不三週未必信是也\n交結致譽不三週色貌取人而行違之\n夫實厚之士交遊之間必每所在肩稱\n言忠信行篤敬雖蠻貊之邦行矣\n上等援之下等推之\n蠻貊推之況州里乎\n苟不能周必有咎毀\n行不篤敬者或諂諛得上而失於下或阿黨得下\n而失於上\n故偏上失下則其終有毀\n非之者多故不能終\n偏下失上則其進不傑\n眾雖推之上不信異\n故誠能三週則為國所利此正直之交也\n由其正直故名有利\n故皆合而是亦有違比\n或違正阿黨故合而是之\n皆合而非或在其中\n或特立不群故合而非之\n若有奇異之材則非眾所見\n奇逸絕眾眾何由識\n而耳所聽採以多為信\n不能審查其材但信眾人言也\n是繆於察譽者也\n信言察物必多繆失是以聖人如有所譽必有所\n試\n晉抱朴子\n君道篇\n譽至則蠻貊歸懷而不可以虛索也毀積即華夏離\n心而不可以言救也是以小善雖無大益而不可不\n為細惡雖無近禍而不可不去也\n梁劉子\n傷讒\n譽者揚善之樞也毀者宣惡之機也揚善生於性美\n宣惡出於情妒性美以成物為恆情妒以傷人為務\n故譽以論善則辭以極善為功毀以譽過則言以窮\n惡為巧何者俗人好奇不奇不用也譽人不增其義\n則聞者不快於心毀人不益其惡則聽者不滿於耳\n唐皮日休鹿門隱書\n論譭譽\n毀人者自毀之譽人者自譽之夫毀人者人亦毀之\n不曰自毀乎譽人者人亦譽之不曰自譽乎\n性理會通\n力行\n毀不可遽譽亦不可遽喜不可遽怒亦不可遽處人\n須要重厚待人須要久遠顧歲晏如何耳一時一暫\n便動搖去從他做譭譽後段便難收拾\n有不虞之譽有求全之毀不虞之譽無故而致譽也\n無實而得譽可乎大譽則大毀至小譽則小毀至必\n然之理也惟聖賢得譽則無所可毀大名之下難處\n在聖賢則異於是無難處者無實而得名故難處名\n美器也造物者忌多取非忌多取忌夫無實而得名\n者\n明屠隆鴻苞\n愛憎譭譽\n愛憎譭譽自古無定論誠憎其人而毀之也坦蕩則\n為□誕厚重則為艱深英發則為很躁謙退則為\n耎仁愛則為柔媚高介則為乖戾和光則為穢混簡\n靜則為惰弛勤敏則為好事守己則為為我拯物則\n為沽名誠愛其人而譽之也□淺則為朗暢深險則\n為沈毅躁妄則為剛果萎薾則為衝抑依阿則為仁\n厚崖異則為獨行汙流則為埋照避事則為恬退妄\n作則為立功自為則為養高趨時則為利物君子學","is_preview":true,"preview_page_limit":10}