人與人之間的秩序等級(jí)及行為準(zhǔn)則。“人倫”一詞最早由孟子提出，指父子、君臣、夫婦、長(zhǎng)幼、朋友等五種人與人之間的關(guān)系，也稱“五倫”。古人認(rèn)為，此五者構(gòu)成了社會(huì)秩序的基本架構(gòu)，體現(xiàn)著人們?cè)陂L(zhǎng)幼、親疏、尊卑等方面的身份差別。在不同的人倫關(guān)系中，人們應(yīng)遵循與其身份相符的行為準(zhǔn)則。

This refers to the order or hierarchy of human relations and the codes of conduct for people at different levels of the hierarchy. The term, first coined by Mencius, is about five human relationships: those between father and son, between monarch and minister, between husband and wife, between siblings, and between friends. It is also known as the five bonds. Such human relations were considered the basic framework of social order, with precedence of senior over junior, of close relatives over distant ones, and between different social ranks all clearly set. Different codes of conduct were to be followed for different human relations.

引例 Citation：

◎人之有道也，飽食、暖衣、逸居而無教，則近于禽獸。圣人有憂之，使契（xiè）為司徒，教以人倫：父子有親，君臣有義，夫婦有別，長(zhǎng)幼有序，朋友有信。（《孟子·滕文公上》）

人之所以為人，吃得飽，穿得暖，住得安逸，如果沒有教養(yǎng)，那就和禽獸差不多了。圣人為此而擔(dān)憂，派契做司徒，教育百姓分辨不同的人與人之間應(yīng)有的規(guī)范：父子之間有骨肉之親，君臣之間有公正之道，夫妻之間有內(nèi)外之別，老少之間有尊卑之序，朋友之間有誠(chéng)信之德。

People possess a moral nature. If they are well fed, warmly clad, and comfortably lodged, yet left untaught, they would be no better than beasts. Such was the concern of the sage Shun that he appointed Xie to be the minister of instruction, to teach interpersonal relationships and the corresponding norms: between father and son, there should be affection; between sovereign and minister, righteousness; between husband and wife, attention to their separate roles; between old and young, a proper order; and between friends, honor and trust. (Mencius)

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供稿：北京外國(guó)語(yǔ)大學(xué) 外語(yǔ)教學(xué)與研究出版社

責(zé)任編輯：錢耐安