人之所以異於禽獸者

We are conscious of an animal in us, which awakens in proportion as our higher nature slumbers. It is reptile and sensual, and perhaps cannot be wholly expelled; like the worms which, even in life and health, occupy our bodies. Possibly we may withdraw from it, but never change its nature. I fear that it may enjoy a certain health of its own; that we may be well, yet not pure. The other day I picked up the lower jaw of a hog, with white and sound teeth and tusks, which suggested that there was an animal health and vigor distinct from the spiritual. This creature succeeded by other means than temperance and purity. "That in which men differ from brute beasts," says Mencius, "is a thing very inconsiderable; the common herd lose it very soon; superior men preserve it carefully." Who knows what sort of life would result if we had attained to purity? If I knew so wise a man as could teach me purity I would go to seek him forthwith.


孟子曰：「人之所以異於禽獸者幾希，庶民去之，君子存之。舜明於庶物，察於人倫，由仁義行，非行仁義也。」

《孟子》-- 離婁下

從這段孟子的話看來，他所指的異於禽獸者主要應該就是仁義。他強調舜是心存仁義而行，而不是將仁義道德當作治國的口號。

我們如果依著獸性而活，也可以活的很好。歷史上許多文明較高的國家就是被比較不文明的國家給消滅的；譬如波斯之於阿拉伯，明朝之於清朝。但是在他們的政權穩固後，就會開始感到自己教養之不足，自己的虛榮與虛空；開始感到權力與財富的不足，而開始為他們後代累積真正有價值的東西，進而學習他所曾征服的民族所擁有的心智成果。

梭羅說，如果他知道有那個有智慧的人可以教他過聖潔的生活，他會迫不及待的出發去探訪他。為什麼什麼都要等到有了財富才能做呢？行善有這麼難嗎？