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Action
有所作為。道家將統(tǒng)治者的為政方式區(qū)分為“有為”和“無(wú)為”兩種。所謂“有為”，是指統(tǒng)治者把自己的意志強(qiáng)加給他人或世界，不尊重或不順應(yīng)萬(wàn)物的本性?！坝袨椤睍?huì)造成對(duì)萬(wàn)物的自然狀態(tài)的破壞，進(jìn)而導(dǎo)致秩序的崩壞。因此，道家主張以“無(wú)為”來(lái)克服“有為”的弊端。而儒家等學(xué)派則在積極的意義上，肯定統(tǒng)治者的“有為”。此外，“有為”也泛指?jìng)€(gè)人通過(guò)自己的努力來(lái)成就功業(yè)。
Daoist scholars divided governance by rulers into two categories: action and non-action. Here action generally means that rulers impose their will on others or the world with no respect for the intrinsic nature of things or without following such nature. This will undermine the natural state, leading to the breakdown of order. Daoist scholars therefore advocated non-action to overcome the defect of action. Scholars of Confucianism and other schools of thought, however, favored action taken by rulers as necessary. The term also refers to action a person takes to achieve success.
引例 Citations：
◎民之難治，以其上之有為，是以難治。（《老子·七十五章》）
民眾之所以難于治理，是由于統(tǒng)治者有為，因此難于治理。
The people are hard to govern because the ruler takes action. (Laozi)
◎故將大有為之君，必有所不召之臣，欲有謀焉，則就之。其尊德樂(lè)道，不如是不足與有為也。（《孟子·公孫丑下》）
因此想要大有作為的君主，必然有不能召喚的大臣，想要謀劃事情，就親自去見大臣。君主崇尚美德而樂(lè)行善道，不如此便不足與之有所作為。
The ruler who wishes to take action is sure to have high officials who do not obey his order. So if the ruler wishes to adopt a plan, he must go and talk to them. Without integrity and such virtue, it's impossible for anyone to work with him. (Mencius)
推薦：教育部 國(guó)家語(yǔ)委
供稿：北京外國(guó)語(yǔ)大學(xué) 外語(yǔ)教學(xué)與研究出版社
責(zé)任編輯：錢耐安
