孟子写作特点及仁政思想表现
1．结构严谨。孟子的文章从(cong)表(biao)面看，铺张扬厉，似乎散(san)漫无纪，实则段(duan)落分明，层次井然(ran)，而且(qie)环(huan)环(huan)相(xiang)扣，不(bu)可(ke)分割。
2．善用比喻。孟子善于运用比喻说(shuo)理，文字显得从(cong)容不迫。
3．气(qi)势充沛(pei)。孟子的文章(zhang)具有雄辩的气(qi)势，表现在(zai)语言(yan)上是使用整齐的排(pai)偶(ou)句式(shi)。
1．民本思想。
孟子(zi)(zi)说：“民为(wei)(wei)(wei)(wei)贵，社(she)稷次(ci)之，君为(wei)(wei)(wei)(wei)轻(qing)。是故得(de)(de)乎丘民而为(wei)(wei)(wei)(wei)天子(zi)(zi)，得(de)(de)乎天子(zi)(zi)为(wei)(wei)(wei)(wei)诸(zhu)侯，得(de)(de)乎诸(zhu)侯为(wei)(wei)(wei)(wei)大夫。”（《孟子(zi)(zi)·尽心(xin)(xin)下(xia)》）得(de)(de)到百(bai)姓拥(yong)护的(de)人(ren)才(cai)能成(cheng)(cheng)为(wei)(wei)(wei)(wei)天子(zi)(zi)，得(de)(de)到天子(zi)(zi)欢心(xin)(xin)的(de)人(ren)可(ke)以成(cheng)(cheng)为(wei)(wei)(wei)(wei)诸(zhu)侯，得(de)(de)到诸(zhu)侯欢心(xin)(xin)的(de)人(ren)可(ke)以成(cheng)(cheng)为(wei)(wei)(wei)(wei)大夫，可(ke)见“民为(wei)(wei)(wei)(wei)贵”的(de)道理。孟子(zi)(zi)看到人(ren)民的(de)力量，认为(wei)(wei)(wei)(wei)社(she)会安(an)定的(de)前提在(zai)于百(bai)姓安(an)居乐业，这一点(dian)在(zai)当时也(ye)是有积极意义的(de)。
2．邦国的主权(quan)在民。
孟(meng)(meng)子(zi)(zi)(zi)与(yu)梁(liang)(liang)惠王谈话(hua)，梁(liang)(liang)惠王问(wen)：“天(tian)(tian)(tian)(tian)下(xia)(xia)恶乎定(ding)(ding)？”孟(meng)(meng)子(zi)(zi)(zi)回答：“定(ding)(ding)于(yu)(yu)一。”梁(liang)(liang)惠王问(wen)：“孰(shu)能一之(zhi)？”孟(meng)(meng)子(zi)(zi)(zi)回答：“不(bu)嗜杀(sha)人(ren)(ren)者(zhe)能一之(zhi)。”梁(liang)(liang)惠王问(wen)：“孰(shu)能与(yu)之(zhi)？”孟(meng)(meng)子(zi)(zi)(zi)回答：“天(tian)(tian)(tian)(tian)下(xia)(xia)莫不(bu)与(yu)也。”（《孟(meng)(meng)子(zi)(zi)(zi)·梁(liang)(liang)惠王上》）意思(si)是(shi)(shi)说(shuo)，如果一个(ge)君(jun)王不(bu)嗜杀(sha)戮，那么，天(tian)(tian)(tian)(tian)下(xia)(xia)没有(you)不(bu)愿(yuan)意把(ba)政权交(jiao)给(ji)这个(ge)君(jun)王的人(ren)(ren)。万(wan)章问(wen)孟(meng)(meng)子(zi)(zi)(zi)：“尧(yao)以天(tian)(tian)(tian)(tian)下(xia)(xia)与(yu)舜(shun)(shun)，有(you)诸？”孟(meng)(meng)子(zi)(zi)(zi)说(shuo)：“否；天(tian)(tian)(tian)(tian)子(zi)(zi)(zi)不(bu)能以天(tian)(tian)(tian)(tian)下(xia)(xia)与(yu)人(ren)(ren)。”万(wan)章问(wen)：“然则舜(shun)(shun)有(you)天(tian)(tian)(tian)(tian)下(xia)(xia)也，孰(shu)与(yu)之(zhi)？”孟(meng)(meng)子(zi)(zi)(zi)说(shuo)：“天(tian)(tian)(tian)(tian)与(yu)之(zhi)。”又说(shuo)：“尧(yao)荐(jian)舜(shun)(shun)于(yu)(yu)天(tian)(tian)(tian)(tian)，而(er)天(tian)(tian)(tian)(tian)受(shou)(shou)之(zhi)；暴(bao)之(zhi)于(yu)(yu)民，而(er)民受(shou)(shou)之(zhi)。”（《孟(meng)(meng)子(zi)(zi)(zi)·万(wan)章上》）是(shi)(shi)说(shuo)尧(yao)把(ba)舜(shun)(shun)推荐(jian)给(ji)天(tian)(tian)(tian)(tian)，天(tian)(tian)(tian)(tian)接受(shou)(shou)了；天(tian)(tian)(tian)(tian)又把(ba)舜(shun)(shun)公开介绍(shao)给(ji)百(bai)(bai)姓(xing)，百(bai)(bai)姓(xing)接受(shou)(shou)了。于(yu)(yu)是(shi)(shi)舜(shun)(shun)就做了天(tian)(tian)(tian)(tian)子(zi)(zi)(zi)。虽(sui)然在孟(meng)(meng)子(zi)(zi)(zi)看来，归根到底天(tian)(tian)(tian)(tian)有(you)决定(ding)(ding)权，但是(shi)(shi)天(tian)(tian)(tian)(tian)还是(shi)(shi)把(ba)事情(qing)告诉百(bai)(bai)姓(xing)，百(bai)(bai)姓(xing)同意，舜(shun)(shun)才作了天(tian)(tian)(tian)(tian)子(zi)(zi)(zi)。透过(guo)孟(meng)(meng)子(zi)(zi)(zi)说(shuo)法的唯心论雾障，我们可(ke)以看到，在孟(meng)(meng)子(zi)(zi)(zi)看来，一个(ge)政权的建(jian)立是(shi)(shi)要通(tong)过(guo)百(bai)(bai)姓(xing)认可(ke)的。历史学家范文澜称这种思(si)想为(wei)“敬天(tian)(tian)(tian)(tian)保民”，是(shi)(shi)有(you)一定(ding)(ding)道理的。
3．民(min)对不(bu)施仁政的(de)暴君是可以不(bu)服从的(de)。
孟(meng)子(zi)(zi)说：“君(jun)之(zhi)(zhi)视臣(chen)(chen)如(ru)(ru)手足，则(ze)臣(chen)(chen)视君(jun)如(ru)(ru)腹心(xin)；君(jun)之(zhi)(zhi)视臣(chen)(chen)如(ru)(ru)犬(quan)马(ma)，则(ze)臣(chen)(chen)视君(jun)如(ru)(ru)国(guo)人；君(jun)之(zhi)(zhi)视臣(chen)(chen)如(ru)(ru)土芥，则(ze)臣(chen)(chen)视君(jun)如(ru)(ru)寇(kou)仇。”还有(you)(you)，齐宣王(wang)问孟(meng)子(zi)(zi)：“汤(tang)放桀(jie)，武王(wang)伐(fa)纣(zhou)，有(you)(you)诸？”孟(meng)子(zi)(zi)回(hui)答(da)：“于(yu)传(chuan)有(you)(you)之(zhi)(zhi)。”齐宣王(wang)问：“臣(chen)(chen)弑(shi)其君(jun)，可(ke)乎(hu)？”孟(meng)子(zi)(zi)回(hui)答(da)：“贼仁(ren)者(zhe)谓之(zhi)(zhi)贼，贼义者(zhe)谓之(zhi)(zhi)残。残贼之(zhi)(zhi)人，谓之(zhi)(zhi)‘一(yi)夫(fu)’。闻(wen)诛(zhu)(zhu)‘一(yi)夫(fu)’纣(zhou)矣，未闻(wen)弑(shi)君(jun)也。”在孟(meng)子(zi)(zi)看(kan)来(lai)(lai)，国(guo)君(jun)对(dui)臣(chen)(chen)民不(bu)仁(ren)，臣(chen)(chen)民对(dui)国(guo)君(jun)也可(ke)不(bu)义；国(guo)君(jun)既“贼仁(ren)”，又(you)“贼义”，则(ze)臣(chen)(chen)民就可(ke)以(yi)诛(zhu)(zhu)此独夫(fu)，这是(shi)合情合理的。这一(yi)点，比起孔子(zi)(zi)的“君(jun)君(jun)、臣(chen)(chen)臣(chen)(chen)、父(fu)父(fu)、子(zi)(zi)子(zi)(zi)”来(lai)(lai)，不(bu)能不(bu)说是(shi)一(yi)种进步。
4．政事以民(min)为归(gui)宿。
孟子对梁惠王(wang)说：“王(wang)如(ru)施仁政于民，省刑罚，薄(bo)税(shui)敛，深耕易耨，壮者以(yi)暇日修其(qi)(qi)孝悌忠(zhong)信(xin)，入以(yi)事其(qi)(qi)父兄(xiong)，出(chu)以(yi)事其(qi)(qi)长上。”（《孟子·梁惠王(wang)上》）那么，“地方百里而(er)可以(yi)王(wang)”。虽然孟子的主张归根到底(di)是(shi)为(wei)了巩固(gu)统治阶级的权利，但是(shi)，在战国时代还是(shi)有积极(ji)意(yi)义的。
