“仁政”是孔孟批判现实世界之“反事实性”论述,孟子之“仁政”论述更深具母性思维之特质。中国儒家之“仁政”理念实以“仁”为其核心价值,“仁”既是身心安顿之场所,又是生生不已的价值判断能力,也以“爱人”作为“自我”与“他者”互动之基础,更是指政治事业。但中国儒家“仁”学之开展,基本重点在强调统治者之道德责任在于养民与教民等“政术”之落实,而不在“政理”之挖掘。日本儒者采取“功效伦理学”(而不是“存心伦理学”)立场论“仁政”。朝鲜时代的朝鲜儒臣之“仁政”论述更是落实在经济民生制度(如井田制度)之上。东亚儒家的“仁政”论述潜藏两个问题:一是将“仁政”视为“仁心”之扩大与延伸;二是统治者如未能完成“仁政”之道德责任,则人民应如之何?在东亚传统专制政治现实中,儒家“仁政”论述未能有效制衡统治者之权力,所以是一种“未完成的规划”。 “Benevolent government ” is Confucius ’s criticism of the real world “counterfactual ” argument, Mencius “benevolence ” discusses the characteristics of a more maternal thinking. The concept of “benevolent government” in Chinese Confucianism is based on its core values ​​of “benevolence” and “benevolence” as a place of physical and psychological settlements. It is also an innate value judging ability, The foundation of the interaction between “ego” and “the other” refers more to the political cause. However, the development of Chinese Confucianism, “Ren ”, emphasizes that the moral responsibility of the rulers rests with the implementation of “political techniques” such as raising the people and educating the people rather than “politics.” The Japanese Confucianists adopted the “ethics of efficacy” (rather than the “stubborn ethics”) position theory “benevolence.” North Korea’s Joseon Dynasty “benevolent government” argument is more implemented in economic and livelihood institutions (such as the Ida system) above. The discussion of “benevolent government” in East Asia Confucianism lays down two problems hidden in the book: First, it regards “benevolent government” as the expansion and extension of “benevolence”; second, if the ruler fails to complete the morality of “benevolent government” What should be the people? In the traditional autocratic political reality in East Asia, the Confucian theory of “benevolent government” failed to effectively check and control the ruler’s power and was therefore an “unfinished plan.”