仁爱民众；爱护百姓。它不仅是治国者应该具有的对百姓的一种情怀， 而且是治国理政必须遵循的重要原则。古人认为，治国者应该通过具体的政策、措施，使民众获利，安居乐业，免受痛苦和无端侵害。这也是治国者获得民众尊崇的前提或基础。它是中华“民本”“仁义”思想的展现。

This term means to love and care for the common people. This is not only a sentiment which those who govern should have for the common people, but also an important principle which must be adhered to in governance. The ancient Chinese believed that those who govern should use specific policies and measures to benefit the people and enable them to live and work peacefully, free from sufferings and unwarranted infringements. This is the precondition or basis for those who govern to win the respect of the people. This is a manifestation of the Chinese thinking "people first" and "benevolence and righteousness."

【引例/CITATION】

文王问太公曰：“愿闻为国之大务，欲使主尊人安，为之奈何？”太公曰：“爱民而已。”文王曰：“爱民奈何？”太公曰：“利而勿害，成而勿败，生而勿杀，与而勿夺，乐而勿苦，喜而勿怒。” （《六韬·文韬·国务》）

King Wen of Zhou asked Jiang Taigong, “I would like to ask: what are the most important things in governing a country that must be done for the ruler to enjoy respect and the people to have peace?” Jiang Taigong replied, “Just love the people.” King Wen asked, “How does one love the people?” Jiang Taigong said, “Allow the people to gain profits and do not obstruct them; help the people achieve successes and do not ruin them; let the people live and do not harm them; give the people benefits and do not take them; bring the people joy and not suffering; make the people happy and not angry.” (The Six Strategies)

君子之间的交往。与“小人之交”相对。“君子”是品德高尚的人，他们之间的交往是因为志同道合，看似平淡，实则情深义重；“小人”是品德低下的人，他们之间的交往是为了谋取私利，表面亲密，实则利尽义绝。“君子之交”自古即为中国人所崇尚。它是“义利之辨”和“君子小人之辨”在人际交往中的体现，蕴涵着重道义、轻私利，褒君子、贬小人的健康价值观。

Relations between men of virtue are the opposite of those between petty men. The former are people with moral integrity and their relations are based on shared values. These relations may not seem close, but they are in fact strong and deep. The latter have low moral character and their relations are based on the pursuit of personal gains. These relations may seem intimate, but they will come to an end when nothing more is to be gained from them. Relations between men of virtue has been extolled by the Chinese since ancient times. This term distinguishes between moral integrity and pursuit of personal gains and between men of virtue and the petty men in the context of social interactions. It represents values of moral integrity possessed by men of virtue while censuring selfish pursuit of the petty man.

【引例/CITATION】

君子之交淡若水，小人之交甘若醴。君子淡以亲，小人甘以绝。（《庄子•山木》）

The relations between men of virtue are plain like water, while those between petty men are delicious like sweet wine. For the men of virtue the bland flavor leads to closeness; for the petty men the sweet flavor easily leads to rupture. (Zhuangzi)

在面对利益之时，首先思考、分辨利益的获取是否符合道义。是儒家用以处理义利关系的准则。对利益的追求与对道义的坚守之间常存在冲突。针对这种情况，孔子（前551—前479）提出了“见利思义”的主张，倡导人们应该在道义的原则之下谋求利益。知晓道义的是君子，一味追求利益的是小人。

When faced with gain one should first consider and distinguish whether the obtainment of gain is in accord with morality. This is a Confucian criterion for dealing with the relation between righteousness and gain. Between the pursuit of gain and the upholding of morality a conflict has long existed. Against this kind of situation Confucius (551-479 BC) advanced the stand of “thinking of righteousness in the face of gain,” proposing that people should strive for gain on the basis of the principle of morality. He who knows morality is a man of virtue, and he who blindly pursues gain is a petty man.

【引例/CITATION】

见利思义，见危授命，久要（yāo）不忘平生之言，亦可以为成人矣。（《论语·宪问》）

He who when faced with gain thinks of righteousness, who when confronted with danger is ready to lay down his life, and who does not forget a past promise despite enduring poverty, may be considered a true man! (The Analects)