本文首先从思想逻辑层面诠释儒家“无为”思想 ,指出其基本含义在于要求当政者顺应天理民心和事物的“当然之理” ,不自作聪明、不违反事物的固有法则和秩序行事 ,不做不仁、失德之事 ,并就此讨论了儒、道两家“无为”思想的区别 ;继而从儒家无为思想在实际政治过程中的具体运用层面 ,从四个方面对其政治内涵加以梳理 ,指出儒家无为的基本政治倾向在于约束专制君主的权力 ,把君主摆在无知、无欲、无能的位置上 ,防止其自作聪明 ,滥用权力 ,扰乱社会政治秩序。接着 ,从儒家对人类可能出现的德性堕落、陷溺无知以及对于君权的警惕 ,从无数次历史教训的反复“试错” ,以及宗法农业社会的自主性和对国家权力的疏离意识方面 ,探讨了儒家无为思想的生成机制。最后 ,对儒家无为思想与西方自由主义思想的某些契合成分 ,以及两者之间的重要差别作出简要的评论 This paper first interprets the Confucian “inaction” from the ideological and logical level and points out that its basic meaning is that it demands that those in power conform to the “natural principle” of the people and things of nature and does not behave irresponsibly and not violate the inherent laws and orders of things, And discussing the difference between Confucianism and Taoism. In terms of the specific application of Confucian nonsense in the actual political process, the author tries to sort out its political connotation from four aspects and points out that Confucianism is not The basic political tendency lies in restricting the power of an autocratic monarch and putting the monarch in a position of ignorance, aspiration and incapability, preventing them from being clever, abusing their power and disrupting social and political order. Then, from Confucianism’s degeneration, incoherence and ignorance of human being’s morality and the vigilance of the monarchy, from repeated “trial and error” innumerable historical lessons, as well as the autonomy of patriarchal agricultural society and the sense of alienation of state power, Explores the formation mechanism of Confucian nonsense. Finally, some brief comments are made on some compatible components of the Confucian inaction and western liberalism, as well as important differences between the two