程颐关于外王的理想本于亲亲与尊贤之义,这和张载的说法是完全一致的。他指出:“昔者圣人立人之道曰仁曰义。孔子曰:‘仁者人也,亲亲为大;义者宜也,尊贤为大。’唯能亲亲,故‘老吾老以及人之老,幼吾幼以及人之幼’;唯能尊贤,故‘贤者在位,能者在职’。唯仁与义,尽人之道;尽人之道,则谓之圣人。(《遗书》卷二十五)由于仁与义是人性的本质,一个理想的社会结构应该是人性本质的完美的实现,故亲亲与尊贤不可畸轻畸重,而必须相辅相成,有机结合,但 Cheng Yi, the ideal of the outside king, is in the meaning of kissing and respecting virtues, and Zhang Zai’s statement is exactly the same. He pointed out: ”Sage who made the past said Ren Ren Yoshitaka. Confucius said: ’benevolent people, kissing is large; righteousness also, respect Yin is large.’ Only kiss, so ’Old Wu Old and old, young Wu young and young people ’; only respect virtuous, so’ sage reign, able to serve. ’Only human righteousness, people of the Road; people of the Road, then that Since the benevolence and righteousness are the essence of human nature, an ideal social structure should be a perfect realization of the nature of human nature, so kinship and respect are irrelevant and irrelevant, and must be mutually reinforcing and organic, but