爱问：「『在亲民』，朱子谓当作『新民』，后章『作新民』之文似亦有据。先生以为宜从旧本作『亲民』，亦有所据否？」
先生曰：「『作新民』之『新』是『自新之民』，与『在新民』之『新』不同，此岂足为据?『作』字却与『亲』字相对，然非『新』[1]字义。下面『治国平天下』处，皆于『新』字无发明。如云『君子贤其贤而亲其亲，小人乐其乐而利其利』、『如保赤子』、『民之所好好之，民之所恶恶之，此之谓民之父母』之类，皆是『亲』字意。『亲民』犹《孟子》『亲亲仁民』之谓，『亲之』即『仁之』也。『百姓不亲』，舜使契为司徒，『敬敷五教』，所以亲之也。《尧典》『克明峻德』便是『明明德』，『以亲九族』至『平章』、『协和』便是『亲民』，便是『明明德于天下』。又如孔子言『修己以安百姓』，『修己』便是『明明德』，『安百姓』便是『亲民』。说『亲民』便是兼教养意。说『新民』便觉偏了。」
徐爱问：「《大学》『在亲民』，朱子认为应当作『新民』，后面章节『作新民』的文字似乎也有依据。先生认为应依从旧本作『亲民』，也有依据吗？」
先生答：「『作新民』的『新』是『自新之民』的新，与『在新民』的新不同，这哪里足以作为依据？『作』字正与『亲』字相对，却不是『新』的字义。下面『治国平天下』各处，都没有对『新』字有所阐发。比如『君子贤其贤而亲其亲，小人乐其乐而利其利』、『如保赤子』、『民之所好好之，民之所恶恶之，此之谓民之父母』之类，都是『亲』字的意思。『亲民』犹如《孟子》说的『亲亲仁民』，亲之就是仁之。『百姓不亲』，舜命契作司徒，『敬敷五教』，正是要亲爱他们。《尧典》『克明峻德』便是『明明德』，从『以亲九族』到『平章』『协和』便是『亲民』，便是『明明德于天下』。又如孔子说『修己以安百姓』，『修己』便是『明明德』，『安百姓』便是『亲民』。说『亲民』便兼有教养两方面意思，说『新民』便觉得偏了。」
Xu Ai asked: "In the Great Learning's phrase 'in loving the people' (qin min), Zhu Xi held it should read 'in renewing the people' (xin min), and the later passage 'to renew the people' seems to support this. You, sir, follow the old text with 'loving' — is there grounds for that?"
The Master said: "The 'renew' of 'renewing the people' means people renewing themselves, which differs from the other phrase's 'renew'; how could that be grounds? The word 'to make' actually pairs with 'to love', not with 'renew'. Throughout the sections on governing the state and bringing peace to the world, nothing further elucidates 'renew'. Passages like 'the noble man honors the worthy and loves his kin; the common people delight in their delights and profit from their profits', 'as if protecting an infant', and 'what the people love he loves, what the people hate he hates — this is called parent of the people' all convey the sense of 'loving'. 'Loving the people' is like Mencius's 'loving kin and being humane to the people': to love them is to be humane to them. When 'the people were not affectionate', Shun appointed Xie as minister of instruction 'reverently to spread the five teachings' — precisely to love them. In the Canon of Yao, 'able to brighten his lofty virtue' is 'brightening bright virtue'; from 'cherishing the nine degrees of kin' through 'equalizing' and 'harmonizing' is 'loving the people' — brightening bright virtue throughout the world. Likewise Confucius's 'cultivate oneself and give peace to the people': self-cultivation is brightening bright virtue; giving peace to the people is loving the people. 'Loving the people' embraces both education and care; 'renewing the people' feels lopsided."
- 《王文成公全书》本，新讹作亲，据闾东本改。