香港孟子學院

Oriental Law Representative: The U.S. Supreme Court’s Confucius Statue
Text/Professor Alan Yeung, Hong Kong Mencius Institute

In May 2026, U.S. President Trump mentioned the statue of Confucius engraved on the U.S. Supreme Court building during his visit to China. Indeed, a statue of the Chinese philosopher Confucius is carved into the East Pediment of the U.S. Supreme Court building, alongside statues of Moses and Solon, representing three great civilizations. The work, by sculptor Hermon A. MacNeil, is intended to symbolize the contributions of three ancient civilizations to law and morality—representing foundational Eastern legal ideas and moral principles.

Whether Americans truly understand Confucius—or even correctly perceive traditional Chinese jurisprudence—is not the focus of this article. Instead, this article aims to examine the inherent value of Confucian and Mencian jurisprudence itself.

Given that ancient Chinese legal practice was primarily influenced by Legalist 法家 jurisprudence, it reflected the phenomenon often summarized as “Confucianism on the surface, Legalism at bottom” (or “outwardly Confucian, inwardly Legalist” 外儒內法 ). In other words, it publicly upheld Confucian morality and moral education, while internally relying on harsh Legalist laws and political maneuvering to govern the state and regulate the people.
That said, the profound influence of Confucian and Mencian jurisprudence is undeniable, especially their core principle: “education is more important than punishment.” The Analects 《論語》 state: “Guide them by laws, regulate them by punishments, and the people will try to avoid punishment but will have no sense of shame. Guide them by virtue, regulate them by rites, and they will develop a sense of shame and, moreover, become good.” 「道之以政，齊之以刑，民免而無恥；道之以德，齊之以禮，有恥且格。」In other words, although harsh laws may bring short-term relief, they cannot truly create a sense of shame or inspire people to follow the rules voluntarily. Confucius therefore advocated addressing root causes rather than using remedies.

However, Confucius also had shortcomings, such as overemphasizing the legitimacy of titles—like king and minister君君臣臣, father and son父父子子. What, then, should be done if a tyrant oppresses the people for personal gain? Mencius made important additions to Confucius’s legal and political thought. For example, he affirmed the people’s right to overthrow a tyrant.
With regard to King Wu of Zhou’s周武王 campaign against King Zhou of Shang商紂, even though the latter was the former’s “ruler,” Mencius explicitly supported the campaign’s legitimacy. As Mencius put it:

“He who harms benevolence is called a thief; he who harms righteousness is called a cruel; a cruel and thieving person is called a mere tyrant. I have heard of the ex*****on of the tyrant King Zhou, but I have never heard of the murder of a ruler.” (Mencius, Liang Hui Wang, Chapter II) 「賊仁者謂之賊，賊義者謂之殘，殘賊之人謂之一夫。聞誅一夫紂矣，未聞弒君也。」（《孟子•梁惠王章句下》）

This passage indicates that King Zhou of Shang forfeited his right to be considered a true ruler 喪失了為君的資格 by failing to uphold benevolence and righteousness. Therefore, King Wu of Zhou did not commit regicide; rather, he executed only a “tyrant.”

As we need to keep social posts short, this article can only briefly highlight a few key points of Confucian and Mencian jurisprudence. To be fair, since Confucius and Mencius lived more than two thousand years ago, their perspectives were inevitably shaped by the limitations of their time. Their ideas therefore require critical inheritance and revision by later generations.

Unfortunately, Western culture can sometimes be overly dismissive—easily rejecting the wisdom of traditional Chinese sages and replacing it with a “kingly” attitude. In fact, every system of thought has both strengths and weaknesses. The value of Confucian and Mencian jurisprudence deserves sustained and deep reflection, and it should complement Western culture rather than being positioned in a simplistic “either/or” opposition or imposed on others with a self-congratulatory, victorious mindset.

從美國最高法院孔子像談孔孟法律思想
文/楊俊發 香港孟子學院學術部院長

2026年5月，美國總統特朗普訪華期間，提及美國最高法院建築上刻有孔子像，再次引發公眾關注：在美國最高法院大樓東側門楣上，確實刻有中國思想家孔子的雕像，與西方立法先賢摩西、梭倫並列。這組作品出自雕塑家赫蒙·麥克尼爾（Hermon A. MacNeil）之手，旨在象徵三大古老文明對法律與道德的貢獻，代表東方的基本法律思想與道德戒律。

至於美國人是否真正理解孔子，乃至正確認識中國傳統法律觀，並非本文重點。本文希望探討的是：孔孟法律思想本身具有何種價值？

或許有人會覺得可笑，因為古代中國的法律實踐主要受法家思想影響，有所謂「儒表法裏」（或稱「外儒內法」、「陽儒陰法」）之說——表面上尊崇儒家的仁義道德與教化，骨子裡卻運用法家的嚴刑峻法與權術來控制國家與人民。然而不可否認的是，孔孟法律思想自有其深遠影響力，核心在於「教化重於刑罰」。《論語·為政》云：「道之以政，齊之以刑，民免而無恥；道之以德，齊之以禮，有恥且格。」換言之，單靠嚴刑峻法制止犯罪，雖能收短期之效，卻無法真正使人民心生廉恥、自覺守規。孔子主張治本重於治標，從根源上解決問題，而非頭痛醫頭、腳痛醫腳。

不過孔子也有不足之處，如過於強調名份的合法性，君君臣臣父父子子，若遇上殘民自肥的暴君，該如何處置？孟子則對孔子的法律思想作出了重要補充，例如肯定人民有推翻暴君的合法性。對於周武王以臣子身分討伐商紂，孟子明確支持其正當性：「賊仁者謂之賊，賊義者謂之殘，殘賊之人謂之一夫。聞誅一夫紂矣，未聞弒君也。」（《孟子·梁惠王章句下》）這段話指出，商紂因為不仁不義而喪失了為君的資格，因此周武王只是誅殺了一個「獨夫」，而非犯上弒君。

限於篇幅，本文僅能略舉孔孟法律思想的少許要點。平心而論，孔孟身處兩千多年前，其思想難免受時代局限，需要後人加以批判性地繼承與修正。可惜的是，西方文化有時排他性較強，容易將中國傳統先賢的智慧貶得一無是處，以「王者」姿態取而代之。事實上，每一種思想體系皆有得失，孔孟法律思想的價值，值得世人反覆深思，並與西方文化互為補充，而非陷入「有你無我」的對立，或以戰勝者的姿態強加於人。

Ancient Hong Kong Once Served as a Confucian Capital
Reflections on an Eastern Han Dynasty Tomb: The Kong Zi (Confucius) Brick Unearthed in Hong Kong in 2024
Text/Professor Alan Yeung, Hong Kong Mencius Institute

In 2024, a Han Dynasty 漢代 tomb brick inscribed with the name Kong Zi 孔子 (Confucius) was unearthed in Nga Tsin Wai Village, Kowloon City,Hong Kong 九龍城衙前圍村.

Along with the Lee Cheng Uk Han-dynasty tomb 李鄭屋漢墓 excavated in 1955—believed to be the tomb of a noble—this evidence suggests a shared message: that ancient Hong Kong may already have had a strong cultural foundation, and perhaps even functioned as a Confucian center 儒學之都. Of course, this interpretation still requires further archaeological evidence for verification.

At present, the exhibition text from Hong Kong’s Antiquities and Monuments Office states: “This tomb brick bears the inscription Kong Zi 孔子 (Confucius), suggesting that the Confucian thought and teachings so strongly promoted from the reign of Emperor Wu 漢武帝 onwards may, by the Eastern Han period, have reached and exerted influence on the Hong Kong region at the southern coast of the country."

Confucianism flourished during the reign of Emperor Wu of the Han 漢武帝, though the tradition of worshipping Confucius long predates it. In the 42nd year of King Jing of Zhou 周敬王 (478 BCE), Duke Ai of Lu 魯哀公 established the Confucius Temple 孔廟 for the first time in Qufu 闕里, Shandong—the birthplace of Confucius. In the 12th year of Emperor Gaozu of Han 漢高祖 (195 BCE), Emperor Gaozu passed through Lu and offered sacrifices to Confucius with the highest honors (ox, sheep, and pig).

Confucius was truly honored by the imperial court 朝廷 until the first year of the Yuanshi era under Emperor Ping of the Western Han 漢平帝元始元年, when he was posthumously granted the title “Duke Baocheng Xuanni 褒成宣尼公” as official recognition. Later, in the 27th year of the Kaiyuan era 開元 under Emperor Xuanzong of the Tang 唐玄宗, he was posthumously granted the title “King Wenxuan 文宣王,” establishing his status as a king. During the reign of Emperor Zhenzong of the Song 宋真宗, Confucius received the title “Supreme Sage 至聖.” In the 11th year of the Dade era 大德 under Emperor Chengzong of the Yuan 元成宗, he was formally designated “Great Accomplished Supreme Sage King Wenxuan 大成至聖文宣王,” reaching the peak of his honors.

During the Ming and Qing dynasties 明清, he was posthumously honored as “Supreme Sage and Teacher 至聖先師,” a title still used today. I once visited the Confucius Temple in Wenchang, Hainan 文昌孔廟. The temple was built during the Hongwu period of the Ming Dynasty 明洪武年間, and the memorial tablet enshrined there bears the inscription “The Divine Tablet of the Most Sage and Teacher Confucius 至聖先師孔子之神位.”

Regarding this matter, the Hong Kong Mencius Institute contacted the Antiquities and Monuments Office (Hong Kong) and received the following response: The tomb brick bearing the inscription “Confucius” was unearthed in 2024 during an archaeological excavation in Nga Tsin Wai Village, Kowloon City, from a surviving brick tomb dating back to the Eastern Han Dynasty. As the archaeologists responsible for the excavation need time to organise the relevant data and prepare the archaeological report, the Office is currently unable to provide further details. Once the excavation report has been completed and submitted to the Office, it will be uploaded or linked on the Antiquities and Monuments Office website for public access.

Apart from the tomb brick with the inscription “Confucius,” no other artifacts related to the development of Confucianism in Hong Kong have been unearthed to date.

古物古蹟辦事處就本院關於香港2024年出土「孔子」刻文墓磚考古成果查詢之回覆

本院曾就目前於香港文物探知館專題展覽廳及一樓舉行的「漢風泱泱：雄渾與交融的盛世」（展期：2026年3月20日（星期五）至9月20日（星期日））中，展出的一塊帶有「孔子」刻文的墓磚，認為此乃近年香港重要的古儒家考古發現，遂於4月13日致函古物古蹟辦事處查詢相關詳情，期望能將此重要成果向公眾發布。本院已於4月28日接獲該處回覆，內容如下：

Alan Yeung 副院長:

你2026年4月13日致古物古蹟辦事處的電郵收悉。

帶「孔子」刻文墓磚，於2024年在九龍城衙前圍村進行考古發掘時，在一處東漢時期的殘存磚墓中出土。由於負責發掘的考古人員需時整理這次發掘相關資料和編寫考古報告，因此本辦事處暫未能提供更詳盡的資料。待考古人員完成並向本處提交考古發掘報告後，報告將會上載或連結至古物古蹟辦事處網頁，供市民查閱。

除了這件帶「孔子」刻文墓磚外，至今在香港考古出土的文物中尚未見與香港儒學發展相關的文物。

感謝你對本處的支持及保育文物的關注。

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古香港曾是儒學之都！
看2024年香港出土東漢「孔子」刻文墓磚有感
文/楊俊發 香港孟子學院學術部院長

2024年，香港九龍城衙前圍村出土了一塊帶有「孔子」刻文的東漢墓磚。這項發現，連同1955年發掘、推測為貴族墓葬的李鄭屋漢墓，似乎共同透露了一個訊息：古香港已具備一定的文化底蘊，甚至有可能是當時的儒學之都（一笑）。當然，這仍有待未來更多考古證據來驗證。目前，香港古物古蹟辦事處的展覽說明指出：「這塊刻有『孔子』二字的墓磚，暗示自漢武帝開始大力推祟的儒家思想和學說，到東漢時間，可能已澤被南海之濱的香港地區。」

儒學興於漢武，但祭祀孔子的傳統更早。周敬王四十二年（公元前478年），魯哀公首次於今山東曲阜孔子故居闕里設立孔廟；漢高祖十二年（公元前195年），高祖經過魯地，以太牢（牛、羊、豬）之禮祭祀孔子。孔子真正獲得朝廷重視，應從西漢平帝元始元年封為「褒成宣尼公」算起，以彰褒獎之意。其後，唐玄宗開元二十七年追封「文宣王」，確立其「王」的地位；宋真宗時期加號「至聖」；元成宗大德十一年正式定為「大成至聖文宣王」，達到地位巔峰。至明清時期，則封為「至聖先師」，並沿用至今。筆者早前曾到訪海南文昌孔廟，該廟建於明洪武年間，所祀牌位即題為「至聖先師孔子之神位」。

願以此文引起大家關注，共同探討香港漢代儒學發展的歷史，逐步還原真相。

Timeless Virtues: Che Kung’s (車公) Lunar New Year Call to Choose Righteousness Over Profit
Text/Professor Alan Yeung, Hong Kong Mencius Institute

Every year on the second day of the Lunar New Year, drawing fortune sticks at Che Kung Temple (車公廟) in Hong Kong is a popular tradition. This year’s fortune stick (靈簽) reads: “A man who carves wood cannot be trusted. Judge a person by their deeds—good and evil. When faced with profit, do not forget righteousness. Consider the unrighteous within the context of benevolence.” (刻木之夫不可親，當於善惡上觀人，但凡見利莫忘義，須向仁中慮不仁。) We will not discuss politics, but will focus on the fortune stick’s emphasis on benevolence and righteousness.

Mencius’s thought (孟子思想) centers on the idea that human nature is inherently good, with a strong emphasis on benevolence (仁) and righteousness (義). Consequently, the term “benevolence” appears 158 times and “righteousness” 108 times in the work; totaling 27 times for the two characters combined—a remarkably high frequency. At the same time, Mencius did not deny that people often put profit (利) above righteousness: the word “profit” appears 39 times. Early in the text, King Hui of Liang (梁惠王) asks, “Is there anything that will benefit my state?” Mencius replies, "Why talk of profit, Your Majesty? Benevolence and righteousness would be more appropriate."

Many people may think that practicing "benevolence and righteousness" is a losing proposition. For this reason the word "unbenevolent" (不仁) appears thirty times in the Mencius, including the infamous saying of Yang Hu (陽虎), a powerful minister of Lu (魯國權臣): "To be rich is to be unbenevolent; to be benevolent is not to be rich." (為富不仁矣，為仁不富矣。) Mencius does not deny that the unbenevolent may gain the upper hand in the short term, but not in the long run. He firmly believed that only by practicing benevolence and righteousness can one be genuinely beneficial, win the respect of the world, and achieve lasting success. Thus he wrote, "There have been those who gained a state through unbenevolence; but there has never been one who gained the world through unbenevolence." (不仁而得國者，有之矣；不仁而得天下，未之有也。) As for Yang Hu, mentioned above, he ultimately fled to Jin (晉國) after his rebellion failed. Mencius held that "benevolence overcomes unbenevolence as water overcomes fire." (仁之勝不仁也，猶水勝火。) Why, then, does benevolence sometimes fail to overcome unbenevolence? Because the power of benevolent people is often too weak—"like using a cup of water to extinguish a cartload of burning firewood; if it doesn't extinguish, people then say that water cannot overcome fire" (猶以一杯水，救一車薪之火也；不熄，則謂之水不勝火) —a deeply regrettable situation.

Finally, let us consider the word "qīn親" (intimate) which appears sixty-four times in the book of Mencius. For example, it occurs in the phrase "the close relationship between father and son" (父子有親) and in Mencius’s famous saying: to love one's family, then to treat the people with kindness, and ultimately to care for all things in the world. (親親而仁民，仁民而愛物) Therefore, the term "qīn親" (intimate) must be used with care; otherwise, it may lead to endless problems.

仁義不過時！新春車公靈簽籲不可見利忘義
文/楊俊發 香港孟子學院學術部院長

每年年初二車公廟香港求籤是焦點所在，今年籤文：「刻木之夫不可親，當於善惡上觀人，但凡見利莫忘義，須向仁中慮不仁。」我們不談政治，只談籤文強調仁義的重要性。

孟子思想以「人性向善」為核心，強調「仁義」的重要性。因此在《孟子》一書中，提及「仁」字達158次、「義」字108次，合「仁義」兩字共27次，頻率不可謂不多。然而孟子並不否認世人重「利」忘「義」，所以書中提及「利」字39次，更在書中開首即記載了梁惠王問︰「將有以利吾國乎？」及孟子對曰：「王何必曰利？亦有仁義而已矣。」

對於很多人來說，行「仁義」是吃虧的事情，所以《孟子》一書中提及「不仁」兩字共30次，並且引述魯國權臣陽虎臭名昭著的那句︰「為富不仁矣，為仁不富矣。」孟子並不否認「不仁」者可於短期佔上風，但並不長遠；孟子深信只有講「仁義」才是大利的事情，可以為世所接受並獲得長遠成功，因此有「不仁而得國者，有之矣；不仁而得天下，未之有也。」(《孟子‧盡心下》)。再說上文提及的陽虎，他最終因為叛變失敗而逃到晉國。孟子認為「仁之勝不仁也，猶水勝火。」但為甚麼「仁」未能勝「不仁」？這是因為現今仁者的能力太弱了，「猶以一杯水，救一車薪之火也；不熄，則謂之水不勝火」，那時非常遺憾的事情。

最後，也談「親 」字在《孟子》一書有64次被提及過，比如「父子有親」，以及孟子名句「親親而仁民，仁民而愛物」即從親愛自己的親人開始，進而仁厚地對待百姓，最後擴展到愛護天地萬物。因此「親 」要親得其所，否則後患無窮。

1月18日香港公眾考古學會與廣東省客家青年企業家聯合會共同舉辦，並得到香港孟子學院、香港梅州聯會、香港學生總會、香港工商總會青年網絡等社團大力支持的“太平山遠足活動”，反應異常踴躍，共有50多位包括青年學生為主的人士參加。
本次遠足活動由本會秘書長黃家豪博士帶領，從山頂廣場出發，沿途經過盧吉道、西高山、薄扶林水塘等多處自然與人文景點。除了欣賞香港那傲視全球的維港兩岸景色，還能了解到香港島近兩百年來的歷史和人文氣息，讓大家增進對香港的更多的認識，以致煥發出更為深邃的愛國愛港情懷。
這一場充滿朝氣與活力的徒步聯誼活動，促進了粵港青年之間的互動交流，不僅領略了太平山的秀麗風光和人文景觀，更在輕鬆愉快的氛圍中建立了真摯的友誼。

由香港公眾考古學會主辦，香港孟子學院協辦於2026年1月17日舉辦了香港考古主題分享會，由監事長吳志勇先生主講「從考古發掘再回顧香港宋代與史前房屋的發現」，吸引眾多本會會員、考古愛好者踴躍參加講座。
吳先生為大家深入淺出地介紹了元朗區三個重要考古遺址的發現歷程，包括上白泥村、下白泥村及輞井圍的宋代房基與新石器時代遺跡。透過珍貴的實物圖片展示，參加者得以近距離觀賞宋代房屋去水道的精巧設計，以及史前房基柱洞的獨特結構。現場氣氛熱烈，與會者積極提問交流，對香港深厚的歷史文化底蘊有了更深層的認識，充分展現了公眾對本地考古工作的關注與支持。
澳門考古學會一行四人專門蒞臨支持並積極參與交流討論，本會表示衷心致謝。