离娄上 · 第 08 / 28 章 · 孟子 4A.8
《孟子·离娄上》4A.8：不仁者，可与言哉
孟子认为，不仁的人最危险之处，不只是做坏事，而是把危险当安稳、把灾祸当利益、把灭亡之路当乐事。这样的人已经在判断根上坏掉了。
孟子曰：「不仁者，可与言哉？安其危而利其葘，乐其所以亡者。不仁而可与言，则何亡国败家之有？有孺子歌曰：『沧浪之水淸兮，可以濯我缨；沧浪之水浊兮，可以濯我足。』孔子曰：『小子听之！淸斯濯缨，浊斯濯足矣，自取之也。』夫人必自侮，然后人侮之；家必自毁，而后人毁之；国必自伐，而后人伐之。《太甲》曰：『天作孽，犹可违；自作孽，不可活』，此之谓也。」
英文参考译文
Mencius said, 'How is it possible to speak with those princes who are not benevolent? Their perils they count safety, their calamities they count profitable, and they have pleasure in the things by which they perish. If it were possible to talk with them who so violate benevolence, how could we have such destruction of States and ruin of Families? There was a boy singing, "When the water of the Cang Lang is clear, It does to wash the strings of my cap; When the water of the Cang Lang is muddy, It does to wash my feet." Confucius said, "Hear what he sings, my children. When clear, then he will wash his cap-strings; and when muddy, he will wash his feet with it. This different application is brought by the water on itself." A man must first despise himself, and then others will despise him. A family must first destroy itself, and then others will destroy it. A State must first smite itself, and then others will smite it. This is illustrated in the passage of the Tai Jia, "When Heaven sends down calamities, it is still possible to escape them. When we occasion the calamities ourselves, it is not possible any longer to live."'
重点修订页
人工补强的解释层
核心问题
为什么孟子说“不仁者，可与言哉”？
直接回答
因为他要指出，真正的不仁不是偶尔偏差，而是判断系统已经反转：把本该害怕的当成可乐，把本该警惕的当成可利。到了这一步，语言再多也很难进入。
第一性原理
最深层的失败，不是手段错，而是把好坏、安危、利害的刻度盘整个装反了。
为什么重要
这章适合承接“不仁者可与言哉”“自取之也”“Mencius on self-caused ruin”这类搜索，是仁政与人格判断的重要页面。
延伸阅读
这章在做什么
这章是《离娄上》第 8 / 28 章，最直接的进入线索是“不仁者，可与言哉”。放回全卷，它讨论的是自反、乱世与守道，并可与四端、仁政互相印证。
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如果你带着更宽的问题进入这一章，先从正确的 hub 页进入
全卷语境
《离娄上》经常从自反与守道的角度讨论乱世中的行动标准。
引用提示
不要把这章读成对话无用论。孟子不是说任何分歧都不能谈，而是说当一个人连祸福尺度都倒置时，问题已经深到不只是沟通技巧能解决。