华北电力大学学报(社会科学版)

梁惠王“何以利吾国”的追问，暴露了战国法家工具理性治理的结构性困境。孟子以“何必曰利”解构其功利逻辑，进而以“仁义”为核心重建伦理政治体系：内在道德自觉取代外在规范约束，使道德实践获得自足根基；道德情感的推扩将单向示范转化为双向互动，使伦理秩序在共情中自然生成；经济保障、教化体系与民本思想构筑起相互支撑的制度框架，为德治提供现实依托；“大丈夫”挺立起以德抗位的独立精神，民意承接天命重构政治权力的正当性根基，社会分工、职责分工与政治制衡的三层架构则将权责相应的制度伦理落到实处。这一伦理政治范式，既为周秦之变提供了义利统合的秩序方案，也为当代化解工具理性异化、重建德性共识提供了深厚的思想资源。

King Hui of Liang's question, "What benefit will you bring my state?", exposed the structural predicament of Legalist instrumental rationality in the Warring States period. Mencius deconstructed this utilitarian logic with "Why speak of benefit?" and rebuilt an ethical-political system centered on "benevolence and righteousness." Inner moral self-consciousness replaced external norms,grounding moral practice in itself. The extension of moral feelings turned top-down modeling into mutual interaction, generating ethical order through empathy. Economic security, education, and people-oriented thought formed a supportive institutional framework for rule by virtue. The "great man" embodied an independent spirit that resisted power with moral integrity, while popular will, as the medium of the Mandate of Heaven, reestablished the legitimacy of political authority. The three-tier structure of social division of labor, functional differentiation, and political checks and balances actualized a system of corresponding rights and responsibilities. This ethical-political paradigm not only offered an order-scheme integrating righteousness and utility during the Zhou-Qin transition, but also provides a profound intellectual resource for overcoming the alienation of instrumental rationality and rebuilding moral consensus today.