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• CHAPTER THREE •

MENGZI ()

Introduction

Mengzi 孟子 was a Chinese Confucian who lived in the fourth century B.C.. He was born after Kongzi died, so he never studied under Kongzi, or even met him. 只owever, Mengzi tried to teach, practice, and defend the Way of Kongzi as he understood it. Although he is not nearly as well known in the W的t as Kongzi, Mengzi has long been regarded in (and throughout East Asia) as second o 必ly to Kongzi himself in importance as a Confucian thinker. The collection of Men徊,s sayings, dialogues, and debates with others is known simply as the Mengzi (or, following the Jesuit Latinization of his name, theβ1encius). It is divided into seven “books," each of which is sub­ divided into two parts (called the “A” and “B” parts), which are then further divided into “chapters. ’,銜, for exampl缸, Mengzi 1B3 is book 1, second part, chapter 3. Mengzi saw the main intellectual opponents of the Way of Kong芹i as being the teachings of and (3B9, 7.入26). Mozi, as we saw in Chapter 之 advocated a kind of universalistic consequentialisrn. There are few, if any, texts that have survived to the present day that we can con­ fidently identi身 as presenting the teachings of , so we do not know exactly what his was. However, it seems dear that Yang Zhu ernph的zed following one’s 牲,“”(see Important 了erm力, and claimed that the teachings of both and ask us to act contr在ry to our natures by.making what Yang Zhu saw as excessive sacrifices for others. (See the Supplemental Text on 泊ngin咚!“ Robber "], pp. 369-75. )。 n this basis, Mengzi accused Yang Zhu (perhaps unfairly) of being a sort of extreme egoist. 116 • MENGZl (MENCIUS) MENGZI (MENCIUS) • 117

Mcngzi agrees with Yang Zhu that humans have a nature, which they approach is “particulari的仁” in emphasizing the context-sensitivity of should 品llow. Indeed, he criticizes a rival philosoph悅 Gao訓, for sugge仗” (Mengzi 4A 17). Thus, he tries to culti ,叫c in his students a skill that goes ing that ethical cultivation must involve violating one's nature (Mengzi beyond any simple tool or technique (λ1engzi 7B 曰“ This is perhaps part of 6Al). However, Mengzi argues against Yang Zhu that there are incipient his re鈞。n for suggesting that you should 可eek for in your heart” what "you virtuous inclinations in one's nature (Mengzi 6A6). He frequently describes do not get from doctrines" (Mengzi 2A2). these inclinations using a metaphor of “sprouts," and compares ethical cul 耐 Mengzi uses his particular conception of to provide a tivation to tending these sprouts (Mengzi 2A6, 2入2, 6A7-8). Mengzi pre­ response to both Mohism and . As we have seen, Mengzi agrees sents various kinds of evidence for the existence of ethical “sprouts" in with the Yangists th乳t humans have a nature that they should follow, but humans, including the "giveaway” actions of 叫ults who 呼ontaneously argues that the Yangists have supplied an impoverished account of the manifest these inclinations (such as King Xuan, whose for an ox contents of 出 at nature﹒句ainst the M(逝的, Mengzi arguεS that there is be inεled to slaughter shows his nascent [Mengzi IAη ), and a natural order of devclopmεnt of human compassion, and E}ia “thought experiments”(such as asking us what our intuitions are about how mat室εr of psycholo惡iζal t立ct, humans must learn to members of a normal human would react to the sight of a child about to fall into a well their own family be品re they can learn 的 love strangers 伊1engzi 7AI5, [Mengzi 2A6], or to the sight of the corpses of loved ones rotting by the 7A45). Some 諒。 h泌的 in Mengzi's era seem to have conceded this point, roadside [Mengzi 3A訂). but argued that the feeling of compassion cultivated in the family should It is important to understand th 仗, although 出e presence of the sprouts be extended outward to love eve可one equal!)九 However, Mengzi claims guarantees the goodness of human nature, this does not entail that most that, given the way in which our compassion develops out of love of humans are actually . 說engzi stresses that a bad environment (and ki鈍, any effort to love everyone equally violates our naturall}r greater failure to cultivate oneself) can almost destroy one's original nature (λ子的'gZi compassion for family members (Mengzi 3A5). Finally, Mengzi argues 6A8). Furthermore’。ur compassion for others and disdain to do what is that the effort to base one這 actions on 占羊毛“ benefit”。r “pro五 t," even wrong are innate, but only incipient. Thus the task of moral culti、ration is if it is the profit of one's kingdom as a whole, will be selιdefeating 的“extend" or “長 II out” the reactions from the paradigmatic cases where we (Mer.位~zi IAI). already have them to the relevantly similar cases where we do not yet have them, but ought to (Mer.啟zi 7AI 5, 7Al 久 7B31). Boo是 One Mengzi thinks that most people will be unable 如 develop their nature without having their basic needs 品r things such as food met (Mengzi IAI Mengzi had an audience with King Hui of . The King 必泣,“ S汀, 7 A27). Indeed, Mengzi provides speci豆c advice about proper farm you have come, not regarding one thousand 泌的。 far. Surely you will management (Mengzi 3A3),弱的1ing his concern with the practicalities of have something to pro長 t my state?'’ governing. 心nce their fundamental needs are met, basic-but universal­ Mengzi said in response,“Why must Your Majesty s呵,'profit ’? Let there ethical education is crucial (Mengzi IA久 3A垂). However, Mengzi recog­ be benevolence and righteousne孤立nd that is all. Your Majesty says, 'How 但zes that, while everyone has thεcapacity to become a sa阱, not everyone can my state be profite缸, The Counsellors say:,于fow can my family be will realize that ability. profite缸, The scholars and commoners say,‘How can I be profite缸, Those Advanced ethical cultivation requires education under a wise teacher. above and those below mutually compete for pro岳重 and the state is Mengzi's students pose him questions, often involving conundrums from endangered. two works that were already quite old and almost canonical by Mengzi's “In a case where the ruler of a state that can field ten thousand chariots time: the 紹了tory and the Odes (Mengzi 悅2, 7B3, see also Important Texts). is murdered, it must be by a family that can field a thousand chariots. In a It is significant that much of 仗的 gzi's teachin名 is based on concrete cases, case where the ruler of 在 state that can field a thousand chariots is mur­ rather than abstract . Although he clearly thinks that there is a dered, it must be by a family that can field a hundred chariots. One thou­ best Way to live, and a best choice in every situation (Mengzi 4B29), his sand out of ten thousand, or one hundred out of a thousand, cannot be 118 • MENGZI (如lENCIUS) MENGZI (MENCIUS) • 119 considered to not be a lot. But if righteousness is put behind and profit is Mengzi said,“0位e cares for the people and becomes a king. This h 的me- put ahead, one will not be satisfied without grasping from others. thing no one can stop.” “There have never been those who were benevolent who abandoned their Xuan said,“Can one such as I care 品r the people?” parents. There have never been those who 科rere righteous who put their Mengzi said,“ He 叫n." ruler last. Let Your Majesty sa戶‘ Benevolence and righteousness ,'組d that Xuan said,“How do you know that I can?” is all. Why must you say 'pro釘?” Mengzi said,“I heard your atte叫ant Hu He sa其

1A3 King Hui of Liang said,“In relation to the state, We exert our heart γhe King was sitting up in his hall. 3 There was an ox being led to the utmost. 嗎rhen there is a famine in the region inside the river,出en past below. The King saw it and said,“寫'here is the ox going?” 寫悔 move people to the region east of the ri羽毛 and move grain to the region Someone responded,“We are about to consecrate a bell with its inside the river. When there is a famine in the region east of the river, We blood." The King said,“Spare it. I cannot bear its frightened do the converse. When We examine the of neighboring states, appearance, like an innocent going to the execution ground." there is none that exerts itself as 噶1e do. Yet the people of neighboring st泌的 Someone responded,“So should we abandon the consecratine: do not grow fewer, and Our people do not grow more numerous. How is of the bell?" The Ki特心d, "How 叫n that be abando 肘t this?” Exchange it 品r a sheep." Mengzi responde止“Your Majesty is fond of w泣,入How me to use an illustration from 玖rarf主re: Thundering!拱出e drums beat the soldiers Mengzi continued,“I do not know if this happened." 品rward﹔ their swords h在ve already clashed; casting aside their armor and Xuan said,“It happened.” trailing their weapons they run away. Some run a hundred paces and then Meng羽絨泣,“ This feeling is sufficient to be a kin 惑,甚 τhe commoners all stop; others run fifty paces and then stop. How would it be if those who thought Your Majesty was being stingy. But I knew that Your Majesty could ran fifty paces lat勒ed at those who ran a hund叫 paces ?” not bear the frightened appearance of the ox." He responded,“That is unacceptable.τhey simply did not run a The King said,“That is so. There really were commoners like that. hundred paces 是 But what they did is running away too." Although is a small state, how could I be 泣的前r about one ox? It was Mengzi said,“If Your Majesty understands this, then you will not expect just_ that I could not bear 盯在ightened 叩pearance, like an innocent going your people to be more numerous than those of neighboring states 人 to the execution ground. Hence, I exchanged it for a sheep." Mengzi said,“Let Your Majesty not be surprised at the commone俗, 1A7 asked,“May I hear from you of the 在ctions of the taking you to be 泌的前﹒ You 如ok a small thing and exchanged it for a big Lord Protectors Huan of Qi and Wen of ?” 已ing. How co飢u Mengzi said in response,“The disciples of Zhongni [i.e., Kongzi] did Innocent and gοin萃 to the execution ground, then what is there to choose not give accounts of the actions of Huan and Wen 全 Because of this, they between an ox and a sheep?” were not passed on to later generations, and I, your servant, have not heard The King laughed, saying, "What was this feeling really?! It’s not the case of them.1 But, if you i的 ist, then may we talk about being a genuine king?”2 that I grudged its and exchanged it for a sheep. But it makes sense Xuan said,“What must one's Virtue be like so that one can become a that the commoners would say I was stin學丸” king?”

3Sinεe ancient times in China, r吟,在 I palaces have included halls raised above the ground’ 'Mengzi is not being truthful here. In Mengzi 4B21 (not in this volume) Mengz:i says 。ften looking out onto the courtyard below. See the web page for this volume for an image there are historical records of Huan and Wen. See Mengzi 哇B 11 on honesty. of such 在 hall ‘ C£ , ch ;淨的 13, p. 244. 2x終an is a kin在 in name only. See Important 7全rms. 4"l;eeling," ,心, here and below, is Ii terally “heart.” See Important Terms. 120 • MENGZI {MENCIUS) MENGZI (MENCIUS)” 121

Mengzi said,“There is no harm. This is just the way benevolence works. “Treat your elde的 as elders, and extend it to the elders of others; treat You saw the ox but had not seen the sheep. As 品 r the relation of gentle­ your young ones as you必g ones,7 and extend it to the young ones of others; men to birds and be浴室s, if they see them living, they cannot bear to see then you can turn the whole world in the palm of your hand. The Odes them die. If they hear theirα肘, thεy cannot bear to eat their flesh. 討ence, say, gentlemen keep their distance from the kitchen." The King was pleased and said雙“ The Odessa長 He set an example for his wife, It extended to his brothers, Another perso只 ha是 the heart, And so he controlled his family and state. 8 But I measured it.5 This means that he simply took this feeling and applied it to that. Hence, This describ 的 you. I was the one who did it. I reflected and sought it out, if one extends o肘,s kindne嗨, it will be su侃cient to care for all within the but did not understand my heart. You spoke, and in my heart there was a Four Seas. If one 吐。 es not extend one's kindness, one will lack the whe眩, feeling of compassion. In what way does this heart accord with being a withal to care for one’s wife at吋 children. That in which the ancients greatly king?” exceeded others was no other than this. They were simply good at extend­ Mengzi said,“Suppose there were someone who reported to Your ing what they did. In the present case your kin挂ness is sufficie 削 to reach Majesty, saying, 'My strength is sufl長cien t to lift 品ve hun 是red pounds, but birds and beasts, but the benefits do not reach the commoners. Why is this not sufficient to lift one feather. My eyesight is sufficient to examine the case alone different? Weigh, and then you will distinguish the light and the tip of an autumn hair,6 but I cannot see a wagon of firewood.' Would Your heavy. Measure, and then you will distinguish the long and the short. Maj 的ty accept that?” Things are all like this, the h位rt most of all. Let Your 弘fajesty measure iι Xuan said ,“詩o. ’, “Perhaps Your Majesty can only be happy in his heart by rallying sol 削 Men軒i said,“In the present case your kin 出的 is sufficient to reach birds diers, endangering his scholars and ministers, and incurring the resentment and beas 路, but the benefits do not reach the commoners. Why is this case of the other lords?” alone different? Hence, not lifting one feather is due to not using one's Xuan sai 止“No. How could I be happy about these things?” strength. Not seein 在 a wagon of firewood is due to not using one's eyesight. Mengzi said,的 Could I hear Your Majesty's gre泌的t desire?'”rhe King The commoners not receivin萃臼 re is due to not using one's kindn笠翁- smiled and did not speak. Hence, Your Majesty's not being a genuine king is due to not acting; it is Mengzi said,“Is it because your hearty and sweet foods are insuf五dent not due to not being able. ’, for your mouth? Are your light and warm clothes insu借cient for your body? Xuan said,“What is the di 叮叮ence between concrete 叫做 of not doing Or yet because the beautiful and charming sights are insufficient for your and not bein惡 able ?” eyes to look at? The melodies a紀 insu品cient 品r your ears to listen to? The Mengzi said,“'Pick up 況。 unt Tai and leap over the North Sea.' If you servants are insufficient to order about in front of you? Your Majesty's Sa只' I cannot,’ this is truly not being able. 'Massage the stt仔 joints of an various minis 仗的 are sufficient to serve you. Does Your Majesty actually do elderly person.' If you say,’‘I cannot,' this is not acting; it is not a case of what you 忌。 for these things?!” not being able. So Your Majesty’s not being a king is not in the category of Xuan sai 止“No. It is not 品r the sake of these things." picking up Mount 百 i and leaping over the North Sea. Your Majesty's not Mengzi sa峙,“Then Your Majesty's greatest desire can be known. You being a king is in the category of massaging the stiff joints of an elderly desire to gover只 the land, bring to your court the stat的 of and , person. 。現的ee the Central Kingdom, a只是 dominate the . By means of

可 Mao# 198. 切That i萃,“ Treat your elders a 位d youn在 ones 的 elders and young ones should be tre在ted. ”

6An 這 nimal's hair is most fine (and hence thin) durin窮 the autumn. 答 M船#立在,o. 122 • MENGZI (MENCIUS) 知lENGZI

His bows and arrows were displayed, 188 King Xuan of Qi asked,“Is it the case that Tang banished j始, and that With shiel 血,中 ears, and battle-axes, struck down Zhou?” He commenced his march.12 扎1engzi responded, saying,“There are such accounts in the historical records.” Hence,也ose who stayed at home had loaded granaries, and those who The King said,“Is it acceptable 品r subjects to kill their rulers?” marched had 品11 provisions. Only thenιould he “commence his march.” 服engzi 純id,“ One who violates benevolence should be called a ‘thief.' If Your Majesty is fond of wealth but allows the common folk to pos認SS One who violates righteousness is called a ‘mutilator.' A mutilator and thief wealth, what difficulty is there in being a genuine kinε?” is called a mer'拉克How.' I have heard of the execution of a mere fellow The King respond吐,“We have a weakness. We are fond of sex.’, ‘Zhou,' but I h在ve not heard of the killing of one's ruler.’, 刊t responded,“In former times, King Tai was fond of sex, and loved his wife. The Odes say, Book Two

The Ancient Dul伐。an u 2A2 Gongsun Chou asked,“Suppose that you, Master, were to be Came in the morning, riding his horse, appointed to the position of high noble or prime minister in Qi and were Following the banks of the Western waters, able to put the Way into practice there. If it were so, it would not be sur­ He came to the foot of Mount Qi, prising at all if the ruler of Qi were to become a lord protector or a genuine With his Lady Jian各 king. If it were like th恕, would it perturb your heart or not?” They came and both settled thcre.13 Mengzi sai在“ It would not. My heart has been unperturbed since I was for亭” At that time, there were no dissatisfied women in private, or any unm軒” Gongsun Chou said,“In that case, you,脫俗E汀, have far surpassed Men忍 ried men in public. If Your M句 esty is fond of sex but accords the common Ben.”14 folk the same privileges, what difficulty is there in being a genuine king?” Mengzi said,“This is not di 起cult. had an unperturbed heart before I."1 穹 1B6 Mengzi spoke to King Xuan of Qi, sayin 臣,“ If, among Your Majesty's Gongsun Chou said,“Is there a way of cultivatin皂 an unperturbed minister扒出ere were one who entrusted his wife and children to his friend, heart? and traveled to the state of Chu, and when he returned, he discovered that Mengzi said,“There 坊, As for Bogong You’s cultivation of courag,亡, his his friend had let his wife and children become cold and hun昕一how body would not shrink, his eyes would not blink. He regarded the least should one deal with this?” slight from 紛meone like being beaten in the market place. Insults he woul進 The King said,“'Abandon him.” not take off of a common fellow coar認ly dad16 he also would not take off Mengzi said,“If the Sergeant明at-Arms is not able to keep order among of a ruler who could field ten thousand chariots. He looked upon running the schola肘, how should one deal with this?” a sword through a ruler 執rho could 長 eld ten thousand chariots as like The Kir啥叫d ,“ Discharge him.'’ running throu在h a common fellow. He did not treat the various lords with 服engzi 泌泣,“ If the region within the four borders is not well ordered, def叮ence. If an insult came his way he had to return it. then how should one deal with this?” The King turned toward his 泌汶口4 dants and changed the topic. Hrhe Qin在 dynasry commentator Jiao Xun reporrs rhat “ Be 紋, when rraveling by water, did not avoid scrpen 詞, and, when traveling by i在 nd, did not avoid rhinoceroses and ttgers."

'"Mao# 250. l 雪Gaozi is a rival philosopher whom Mengzi debates in Afengzi 6入 i ff. "Mao# 237. 1"I borrow this well-turned phrase 丘。m D. C. La訟法 tran 草 la[ion. 126 • MENGZl (MENClUS) MENGZI (MENCIUS) • 127

“As for Meng Shishe's cultiv泊的。f courage, he said, 'I look upon defeat Gongsun Chou asked,“Since you have already said ’‘萬'hen your reso­ the same as victorγ. To advance only after sizing up o肘,s enemy, to ponder lution is 長xed somewhere, the qi sets up camp there,' why do you add, whether one will achieve victory and only then join battle, this is to be in 'Maintain your resolution. Do not injure the qi γ3 awe of the opposing armies. How can I be certain of victory? I can only be Mengzi said,“When your resolution is unified it moves the qi. When without fear.' the qi is unified it moves your resolution. Now, stumbling and running “此1eng Shishe resembled . Bogong You resemble這 Zixia.17 Now, have to do with the qi, but nonet}ieless they perturb o肘,s heart.” 其$品r the courage of the two, I do not really know which was better. Gongsun Chou said,“I venture to ask wherein you excel, Master.’, Nonethele訊 Meng Shishe preserved something impor挖到﹒ Mengzi s立址,“ I understand wor也 I a除 good at cultivating my 菇。od­ “Formerly, Zengzi speaking to Zixiang sa泣, 'Are you fond of courage? I like qi." once heard about great courage from the Master, 18 Gongsun Chou said,“I venture to ask what is meant by 'floodlike qi.' ’ Mengzi said,“It is di航cult to put into words. It is a qi that is supremely If I examine myself and am not upright, although I am opposed great and supremely unyielding. If one cultivates it with uprightness and by a common fellow coarsεly clad, would I not be in fear? If I does not harm it, it will fill up the space between Heaven and earth. It is examine myself and am upright, although I am opposed by a qi that unites righteousness with the 鴨句 Without these, it starves. It is thousands and tens of thousands, I shall go forward.' produced by accumulated righteousness. It cannot be obtained by a seizure of ri巴拉eousness. Ifsome of one's actions leave one's heart u的atisfied, it will Meng Shish 缸,s preservation of his qi was still not as good as Zengzi's preser­ starve. Consequently, I say that Gaozi never understood righteousness, vation of what is important." because he regar是ed it as external. 20 Gongsun Chou sa泣,“ I venture to ask whether I could hear about your “One must work at it, but do 泣的這im at it direct年 Let the heart not unperturbed heart, Master, and Gaozi's unperturbed heart?” forget, but do not help it grow. Do not be like the man from .21 Among Mengzi answered,“Gaozi said, 'What you do not get from doctrines, do the people of the state of Song there was one who, concerned lest his grain not seek for in your heart. What you do not get from your heart, do not not 在row, pulled on it. W位叫作, he returned home,帕拉 said to his family, seek for in the qi.' 可'hat you do not get from your heart, do not seek for 'Today I am worn out. I helped the grain to 惡的w.' His son rushed out and in the qi,' is acceptable. 'What you do not get from doctrine草, do not seek looked at it. The grain was withered. Those in the world who do not help for in your heart,' is unacceptabl 已 the gr挂出的 grow are few. Those who abandon it, thinking it will not help, “ Yo泣 f resolution is the commander of the qi. Qi is that which 長lls up are those who do not weed their grain. Those who help it grow are those the b。這y. When your resolution is 豆xe是 somewhere, the qi sets up who pull on the grain. Not only does this not help, but it even harms it.'’ camp there. Hence, it is said, Gongsun Chou said,“羽毛at is meant by ‘understanding wordsγ22 qi.' ’, 19 Mengzi s立id ,“ If someone's expressions are one-sided, I know that by which they are 吐eluded戶 If someone這 expressions areεxcessive, I know that by which they are entangl叫. If someone’s expressions are heretical, I know

:呵。n Zeng刃, see Analects8.7. On Zixia, see 3.8, 6.13, and 19.12. 200n the externaliry of righteousness, see M叩~gzi 6A是一 1 isBy “the Ma草 ter” he means Kongzi. What follows may be intended as a direιt quota· 21The people of Song were the butt of many jokes. Cf. Zhuangzi, chapter I, p. 212, and on 去。m Kongzi, but it may also be Zengzi paraphrasing the M 在st er注 teachin萃, ff,制品izi, chapter 49, p. 340. nRecall th缸, according to Men阱, the heart (xin 心, see Important 投rms) is the seat of 22Cf. Analects 20.3‘ our ethical inclinations (Mengzi 2A6 and 6A6). The zhi 悉,“ resolutio 位f is not a separate facul句, but is simply the heart dimζted toward a certain 豆oal or objeιI Contr真st what 23The notion that people can be deluded 加“fixated") hy seeing only part of the 啦y Z﹜man萃zi suggests in also appears in An.學 lects I 7.8, and becomes a central 只orion in 's thoug祉, See Xunzi, heart, and the qi. See Zhuangzi, chapter 4, p. 228. (On qi, see Important 在門ns.) chapter 21 ,“Undoing Fixation," pp. 286峙的, 128 MENGZI (MENClUS) MENGZI (MENCIUS) 129 ’, ” that by which they are separated from the W包y. If someone這 expressions are Mengzi said,“No. Since humans were first born there has 附ver been evasive, I know that by which they are exhausted. 羽毛en th的t states grow another Kongzi." in the hea泣, they are harmful in governing. When they are manifested in Gongsun Chou said,“In that case, were there any similarities?” governing, they are harmful in one's activiti的﹒寫Then sages arise again, they Mengzi said,“There were. If any bee羽ne ruler of a terri 紛ry of a hun 是red will surely follow what I have said.’, li, he would be able to possess all under Heaven by bringing the various Gongsun Chou said,“Zai Wo and Zigong were good at rhetoric. Ran lords to his court. And if any could obtain all under Heaven by perform­ F、Jiu, Minzi, and Yuan were good at discussing virtuous actions.2 ing one unri哄teous deed, or killing one innocent person, he would not do

Ko鈍gzi combined all these excellenζes, but said, 'When it comes to rheto 此, it. In these things 出 ey are the same.’, I am incapable.' In that case, are yo日,如faster, already a sage?!” Gongsun Chou asked,“I venture to ask wherein they differed?” Mengzi said,“Oh, what kind of talk is that?! Long ago, Zigong 部位d Mengzi 綠id,“ Zai Wo, Zigong, and You had su晶。ent to Kongzi,‘'Are yo泣, Master, really a sage?' Kongzi replied, 'As for being a sa詐, recognize a sage. Even if they exa部erat·吐,也ey would not have done so to I am incapable of that. I study without tiring and teach without we串門神 the extent of flatterin哀 someone they were fond of; Zai Wo said, 'In my ing.'2 多 Zigong said,‘To study without tiring is wisdom; to teach without view of Kongzi, he is far more noble than Y哀。 and Shun!’ Zigong said ,已 He wearying is benevolence. Being benevolent and wise, the Master is certainly sees their and appreciates their government; he hears their music and already a s忌妒!”胎, to be a sage is not something Kongzi was comfortable appreciates their Virtue﹔丘oma ﹜1un 是red generations later, through the sue­ with. What kind of talk was what you just said?!” cession of a hundred kin侈, nothing gets away from him. Since humans Gongsun Chou said ,“ Formerly、 I heard the following: Zigong, Zi}rou, were 長的I bor紋, there has never been another like the Master.' You Ruo said, and Zizhang all had one aspect of a sage. Ran Niu, Minzi, and Yan Yuan 'Is it only true of people? The unicorn among beasts, the phoenix among had all aspects of a sage, but in miniature. I ventu閃 to ask in which group birds, Mount Tai among hills, and riv亡的 and seas among flowing waters, you would be comfortable?” are all of a kind. The sage among people is also of the same kind. Some

Mengzi said, "Le的re this topic for now. ’, 在 tand out from this kind﹔在ome stick up from the row; since humans were Gongsun Chou said,“What about Bo 品結d Yi Yin?” first born, there has never been one who does this more 的 than Kongzi.'” Mengzi said,“Their W全抖 were different. If he was not his ruler, he would not serve him; if they were not his subjec訟, he would 紋。z direct them; if 2A6 Mengzi said,“Humans all have hearts that are not unfeeling toward things were orderly, he would 且dvance﹔ if they were chaotic, he would othe訟, The former kings26 had hearts that were not unfeeling toward others, retreat. This was Bo Yi. Whom do I serve who is not my ruler ?海'horn do so they had govern 闊的心的社E were not unfeeling toward others. If one puts I direct who are not my subjects? If things were orderly, he would advance, into practice a government that is not unfeeling cowa泣。thers by means of and if they were chaotic he would 泣的 advance. This w乳S Yi Yin. When one a heart that is not unfeeling toward others, bringing order to the whole shout 是 take office, he would take o的 ce ﹔ when one should stop, he would world i在 in the palm of}rour hand. stop; when one should take a long time, he would take a long time; when “The reason why I say that humans all have hearts that are not unfed­ one should hurry} he would hurry. This was Kongzi. All were sages of ing toward others is this. Suppose someone suddenly saw a child about to ancient times. I have never been able t。在ct like them, but my wish is to fall into a well: everyone in such a situation would have a feelin 惡 of alarm learn from Kongzi." and compassion-not because one sought to get in good with 出E child's Gongsun Chou asked,“Were Bo Yi a必d Yi Yin at the same level as parents, not because one wanted fame amon草 their neighbors and friends, Kongzi ?” and not because one would dislike the sound of the child's cries. “From this we can see that if one is without the heart of compassion’ 。ne is not a human. If one is without the heart of disdain, one is not a 之毛These people are disciples of Kongzi, as are the additional people in the nexr list below.

25Similar comments are attributed to KongLi in Analects 久之 and 7.3是 之6That 忌, the sage-kings of antiquity} such as Yao and Shun‘ 130 • MENGZI

29Mengzi left the state of Qi because his e長fores to persuade the ruler m implement the 到The “well -后eld 丸,srem" be學 ins with the idea of taking a square regi時 n of land and sub­ “benevolent government” policies he advocated had failed. See Mengzi IA7, l 前, 1 師, and 是 ividing it into nine equal fields. The boundaries between these regions would then look !B8. something like rhis:并. This happens to be the ch在泣cter for "well” in Chines 缸, hence the 到C五 Analects 14.3 雪, E主pression “well 位eld." 132 • MENGZI (MENCIUS) MENGZI (MENCIUS) • 133

Mengzi said,“Does he weave it himself?” then bene註E them.' Since the sage’s anxiousne鈴 for his 純bjects was like this, Chen said,“到o. He exchanges millet for it.” could he have the free time to farm?”..- Mengzi said,“Why does Xuzi not weave it him認If?” [Chen said,]“If we follow the W句rofXu泣, market prices will never vary} Chen sai忌,“ That would interfere with farming. ’, and there will be no arti 益ce in the state. Even if one sends a child to go to Mengzi said,“Does Xuzi use clay pots for cooking, and an iron plough?” the market, no one will cheat him. Cotton cloth or silk cloth of the same Chen said,“That is so. ’, length will be of equal price. Bundles of hemp or silk of thε 泌的e weight Mengzi said,“Does he make them himself?” will be of equal price. The same amount of any of the five grains will be Chen said,“No. He exchanges millet for the氓” the same price. Shoes of the same size will be of equal price.” Mengzi said,“芷江hanging millet 品r tools does not harm the blacksmith. Mengzi said,“It is the essence of things to be unequal 戶 One thing is And when the blacksmith exchanges tools for millet, does this really hurt twice or five times more than another, another ten or a hundred times more, the farmer?! Why does Xuzi not becomεa blacksmith, and only get every­ another a thousand or ten thousand times more. If}rou line them up and thing from his own housεhold to use? W吉y does he exchange things in such identify them, this will bring chaos to the world. If a great shoe and a confusion with the various artisans? Why does Xuzi not avoid all this shoddy shoe are the same price, will anyone make the 品 rmer? If we 品!low trouble?” the W泣y of Xu泣, we will lead each other into arti是ce. How can this bring Chen said,“The activities of the various artisans inherently cannot be order to the state?'’ done along with farming.’, Mengzi said,“In that case, can governing the world alone be done along 3A5 The Mo;li with farming? There are the affairs of great people, an這 the affairs of lesser Mengzi said,“I am definitely willing to see him, but today I am still ill. peop怯, Furrhermor己 the products of the various artisans are available to When my illness improves, I will go and see him. Yi Zhi does not have to each person. If one can make use of them only after one has made them come." The next day, he again sought to see Mengzi. Mengzi said,“Today one統If, this will lead the whole world to exhaustion. Hence it is s在id, 'Some I [still] can [not] s間 him. [But] if one is not upright, the W泣y will not be labor with their hearts; some labor with their physical strength.’ Those who 認 anifest. I will make him upright. 好 labor with their hearts govern others; those who labor with their physical “I have heard that Yizi is a Mohist. Mobis俗, in regulating mourning, strength are governed by others.τhose who are governed by others feed take frugality as their W坪 Yizi longs to change the world to the Mohist those others; those who govern other草 are fed by those ot﹜ie 的﹒ This is rig}lt­ W你 Could it be that he honors the Mohist pract肘, while regarding it as eousne鈴出rougl馴t thewo此失.. not right? Nonetheless, Yizi buried his parents lavishly, so he servεd his “It is the way of people that if they are full of food, have warm clot﹜1剖, parents by means of wh況 he demeans." and live in comfort, but are without instruction, then they come close to Xuzi told Yizi this. Yizi said,“'As for the Way of the Confucians, the beir豆豆 animals. Sage哪 king Shun was anxious about this too, so he instructed ancients tended the people ‘like caring 品r children.'36 寫That does this saying Xie to be Minister oflnstruction, and instruct them about human relations: the relation of father and children is one of love, ruler and minister is one of righteousnes萃, husband and wife is one of distinction, elder and younger 53Zhuangz.i may be implicitly criticizing this pas泊在t in “On Equalizing Things.” See is one of precedence, and that between friends is one of . Yao said’ Zhuangzi, chapter 2, pp. 213-24. ‘五ncourage them 雪 draw them forward, strai 惡hten them, rectify the蹈, help '4For more on Mohism, see Mengzi 389 and 7 A26, as well 的 Chaprer 2 of this volum丘, them, make them practice, assist them, make them get it themselv帥, and pp. 59-113. 35Norice that rhe conversation between Mengzi and Yi Zhi-who is referred to below as Yizi (“紅aster 伍,1一is conducted M泣g Xu Bi as an intermediary 柄的umably because ill). Analects 10.19. 32Whar follows in rhe original re訂閱 a historical narrative 例如 Jar to thar in Mengzi 389) Mengzi is Cf. that explains the achievements of the sage-rulers of old in making civilization possible. 36This is a line from the History. See Legge, 7活e Shoo King, p. 3 在9. 13 哇當 MENGZI

land, and the people were unsettled. In low-lying regions, they made nests 19See Legg<皂、 The Shoo Ki.嗯, p. 的. 丹妙fhe ponds referred to in this line, and the p在 rks referred to in the next, were fot the use of the ruler only, and not for the benefit of the people. :l7Nivison (“Two Roots or One?” in his 1996) argues that the two s的 urι的妙。1 本實 literally "roots") Yizi accepts are (1) our innate sense 口f benevole良心, which is 是 rst directed 41See Legg缸, 7古r Shoo King, p. 581. U甘心arents (cf. Men -zi 7 Al 多), and (2) a doctri 忱。f universalization that instructs us t。 42The Chinese line here is ambiguous. It could mean that the 秒的1g and Autumn Annals 叫end. this inn甜 feeling so 的t it appli叫o eve 巾的 equally. contains accounts of the activities of the ruler, or that composing it is the prerogative of the ruler. 抖。n the ethical status of wome 泣, see also Mengzi 4B33. 136 • MENGZI (MENCIUSl MENGZl (MENC!USl • 137

。i 抗 II the world.43 If a doctrine does not lean toward Yang, then it le 3日 1 O Kuang said ,“現1asn't Cheng Zhongzi an uncorruptible toward Mo. Yang is 'for ourselves.’ This is to not have a ruler. Mo 叫 scholar ?!的 While living in Wuling, he did not eat for three days’ until his ‘impartial caring,’ This is to not have a father. To not have a father and t~ ears did not hear, and his eyes did not see. Above a well there was a plum not have a ruler is to be an animal. Gongming Yi said,可n your kitchen.'1 tree whose fruit had been half-eaten by worms. Crawling, he went over to 山時 is fat meat, and in your stables there are fat horses. Your people lo嗨!l eat from 汰, and only after three bites could his ears hear and his eyes 認眩,” gau肘, and in the wilds are the bodies of those dead of 5時rvation. Thi車跑 1 Mengzi said,“Among the scholars of the state of Qi, Zhong主i is someone to lead 堯如 mals to devour people.’ i" I would have to reg其rd as standing out like a thumb 泌nong the 品 ngers. “If the 屯7ays of Yang and Mo do not cease, and the Way of Kongz.i Ls, Nonethele草草, how could Zhongzi be uncorruptible? To 起i out what 紋。E made evider跤, then evil 忌。crrine萃的 II dupe the p紛ple, ar泣。說tr泣C定 泣1ongzi attemp怒, one would have to be an earthworm戶 Now, an t在rth盼 benevolence and righteousness. If benevolence and righteou訟法悠悠e worm eats dry earth above and drinks muddy water below. The house in 你meted ,的划s anir泌 to devo1狡詐。戶 lam 論紋絲絨 people will ~ which Zhon在zi live丸 was it built by Bo Yi, or was it in fact built by Robber be在i必定。 devour one another! If we defend the Way of the former sages, ' Zhi ?當泌的t millet that he eats planted by Bo 罰, or was it in fact planted fend off Ya特 and Mo, and get ri 忌。f specious words, then 的ii doctr 磁 i by Robber Zhi? This cannot be known." will be un <給 to arise. If they arise in o 的 hea凡 they are harmful in one’s '.l Kuang said,私活7hy is that a problem? He himself weaves sandles of hemp, …iviti 成 If 蚓f arise in one's 叫ivities, they 削 harmful in governing. " his wife spinning the hemp, in exchange for these other things.’, When 峙的 arise again, they will certainly not differ with what I have said. Mengzi said,“Zhongzi comes from a great family of Qi. 刊 is elder 可O叩rr brother Dai received a salary of ten thousand bushels of grain from estates of 記hou inco 仰 at Ge. He regarded his brother's salary as an unrighteous sala句, and would common people were at . Ko 呵zi corr l位叫 the 句ring and Autumn '~J not live off of it. He regarded his brothers’ dwelling as an unrighteous Annals, and disorderly ministers and brutal sons were afraid. The Odes say, dwelling, and would not live in it. He left his elder brother, distancing himself from his mother, and lived in Wuling. On a later day, he visited The barbarians of the west and north, these he chastised. home, and someone had given a live goose to his elder brother as a gift. He and , these he punished. knitted his brow and s在id ,已 What will you use this cackling thing for?!’ After Thus no one dare是 to take us on.的 th紋, his mother killed the goose, and gave it to him to eat. His elder brother came home and 給泣,' This is the meat of that “cackling thi 吟.”, He went Those who have no father and no ruler,逸的c the chastised. out and threw it up. If it comes from his mother, he doesn't eat, but if it 1 ,如0 多 desire to rectify people's hear訟, to brin惡 to a只 end evil doctrines, to com的 from his wi袋, then he eats 位, If it's his elder brother証 dwelling, then fend off bad conduct, to get rid of 在pecious words,紛紛紛 carry on the he won't live in it; if it’s in 苓Tulin旱, then he lives in it. Is this really being work of these three sages. How could I be fond of disputation? I simply able 船長 II out the category of action that he considers righteous?! Someone have no choice. Anyone who can with words fend off Yang and Mo is a " like Zho必影i must be an earthworm in order to 豆 11 o則 what he attempts.” disciple of the sages." Book Four

4Al0 Mengzi said,“One cannot have a discussion with those who are d的troying themselves. One cannot act with those who throw themselves 刊On rhe philosophy of Mo Di (Mozi), see also Mengzi 3A5 and 7A26 ,的 well as chapter away. Those whose words are opposed to propriety and righteousness are 2 of this volume, pp. 59一 1 13. On the philosophy of Yang Z帆, see Mengzi 7A26 and the '' Supplemental Text on Yangism (“Robber Zhi ”), pp. 369-75. 4'Mao # 300. Jing is another name for the state of Chu. Shu was a small state located in 4、Cheng Zhongzi may be anorher follower of Xu Xing (see Mengzi 3人的. whar is now 入nhui province. 帖Compare the notion of “如lingo 叭” rhe sprouts in Mengzi 2人.6. 138 • MENGZI (MENCIUS) MENGZI (MENCIUS) • 139 who I mean by 'those who are destroyir豆豆 themselves.' Those who say, 'I “If one delights in them then they grow. If they grow then how can they myself am un時 le to dwell in benevolence and follow righteousness’ are who be stopped? If they cannot be stopped, then without realizing it one's feet I mean by ‘those who throw themselves away元, Benevolence is people’s begin to step in time to them and one's hands dance according to their peaceful abode. Righteousness is people's proper path. For one to vacate rhythms .'哨 O肘,s peaceful abode and not dwell in it, or for one to set aside one's proper path and not follow it-how sad!” 是B2 When Zichan was in charge of the government of the state of , he used his own carriage to carry people across the Zhen and the 事Tei rivers. 是Al I Mengzi sa泣,“Thew在y lies in what is nea几 but people seek it in what Mengzi 泊址,“He was kind, but did not understand how to govern. By Sep­ is distant ﹔ 0肘,$級革k lies in what is easy,} but people seek it in what is di品” tember, the foot bridges are to be repaired, and by October, the carriage cult. If everyone would treat their kin as kin, and their elders as elders, the bridges are to be repaired, so the people no longer face the di品 culty of world would be at peace." wading across the rivers. 50 If gentlemen are equitable in governin 草, it is acceptable even to order people out of their way while they travel. How can 是Al 5 Mengzi said,“Of what is present within a person, nothing is more they carry every single person across? Hence, there will simply not be ingenuous than thεpupils of the eyes. The pupils cannot hide o肘,s evil. If, enough days if, in governing, one tries to make everyone happ﹜丸” in one's bosom, one is upright, the pupils will be bright. If, in one’s bosom, one is not upright, the pupils will be shady. lf one lister泌的 people's words 是 B6 Mengzi said, "The propriery that is not propriery, the righteousness and looks at their pupil 草, how can they hide?!” that is not rightεousness一-the great person will not practice these.''51 是Al 7 Chunyu Kun said,“That men and women should not touch in handing something to one another-is this the ritual?”r 4B8 Mengzi said,“People must have some things that they do not do, and Men革zi said,“It is the ritual.” only then c立Q they really do anything.’, Chunyu Kun said,“If your sister-ir卜law were drownin皂, would you pull her out with your hand?” 銘: 1 Mengzi said,“h for great people, their words do not have to be tru仗, Mengzi 給悅,“To not pull your sister-i 泣,law out when she is drowning worth戶口 and their actions do not have to bear fruit. They rest only in right- is to be a beast. That men and women should not touch in handing some­ eousness. thing to one another is the ritual, but if your sister-i 泣,law is drowning,的 pull her out with your hand is discretion .'喲 是B12 Mengzi said,“Great people are those who do not lose the hearts of Chunyu Kun said,“Curren cl}r, the world is drowning! Why is it that you, their 'children.’”53 sir, do not pull it out?” 491 owe the translation of these last lines to Philip J. Ivanhoe. Mengzi said,“When the world is drowning, one pulls it out with the 間The rivers have fords that are shallow enough to wade across on foot ’。r drive through w句句 when one's sister-in-law is drownin草,。ne pulls her out with one's on a carriage. The bridges are damaged each year by the heavy rains in the spring and hand. Do you want me save the world with a pull of my hand?” 純mmer. Consequent紗, they must be repaired in the autumn. 句 10: Mengzi 7B37. 4A27 Mengzi said,“The core of benevolence is serving one's parents. The 位,fo illustrate a case in which a great 悍的on's words do not have to be trustworthy, the core of righteousness is obeying one's elder brother. Thεcore of wisdom is Han d﹜' n這 sty commentator Qi refers to Analects 13. 18 in which 泣pright “so 郎 cover knowing these 阱。這nd not abandoning them. The core of ritual is to reg­ up for their fathers." Compare also Mengzi 1A7,立 i 在位d Analects 13 .20. ulate and adorn these two 等 γhe core of music is to delight in these two. 持I translate this line according to the interpretatio敘 of the commentator , where “children”必 a metaphor for the ruler's subjeαs. (Cf. 3A5, in which Mengzi says that good rulers treat their subjects like “children ’” usin惡 the same term 泌的 this 47(;;hunyu Ku泣 was a rival philosopher. passage.} However, many i泣rerpreters follow the reading of the So給各 dynasty comme約tator 令 SQ;削n 權,“disιredon ’” literally means “weighing," as on a balance. On “discretion," see Zhu : "Great people are those who do not lose their he在 rt of a child,’, where “heart of a also Me~月gzi7A之 6. child" refers r峙的泊的 innate good nature. 140 • MENGZI (MENCIUS) MENGZI (MENCIUS) • 1 剖

4日 18 Xuzi said,“Zhongni several times spoke of water, sayin皂,'Ah water! 在B28 Mengzi 泌逞," That by means of which gentlemen differ from others Ah water! 別 What did he find so worthy about 預rater?” Mengzi said,“It is that they preserve their hearts. Gentlemen preserve their hearts through gushes from the sprin萃, not lettin 恩怨p day or nigl況, only advancing after benevolence and through propriety. The benevolent love others, and those filling up the hollows, an是 going on to the four seas. Things that have a who have propriety respect others. Th的εwho love others 在re generally loved source are like this 戶 It was simply this that he found so worthy. If it merely by others. Those who 惚中ect others are generally respected by others. fails to have a sourc缸, the rain collects during the spring months, and the “Here is a person who is harsh to me. A gentleman in this situation will drainage ditches are all full. However, you can just stand and wait and it invariably examine himse旺, sayin臣,' I must not be benevolent. I must be will become 挂作,討ence, gentlemen are ashamed to have their reputation lacking in propriety. How else could this situation have come upon me?!” exceed what they genuinely are. ’, If he examines himself and is benevolent, and if he examines him紀 If and has propriety, yet the other person 泌的 II harsh, a gentleman will invariably 是 B 19 Mengzi said,“That by which humans differ from birds and beasts is examine himself; saying, 'I must not be loyal.' If he examines himself and slight. The people abandon it. The gentleman preserves it 多 The sage 酬 king is loy;址, yet the other person is still harsh, a gentleman says,‘This person Shun was insightful about things. He was perceptive about h泌的在n rela­ is simply incorrigible! What difference is there between a person like this tionships. He acted out of benevolence and righteousness. He did not act and an animal?! What point is there in rebuking an animal ?'弋.. out benevolence and righteousness.” 哇B29 Yu and Hou were in a peaceful era, yet they were so busy govern­ 是i控告 ing that they passed the doors of their hom的 three times without entering. .. Mengzi said,“The pe叩 le of the state of Zheng se慌 Ziz﹔iuo Ruzi 切 Kongzi deemed them worthy. was in a chaotic era, lived in 在 narrow invade the state of 混L sεnt ofYugong to pursue him. Zizhuo Ruzi alleyway, subsisting upon meager bits of rice and water…-other people could said,可oday my illness is acting up. I am unable to hold my bow. I suppose not have borne such hardship, and yet it nεver spoiled Yan H缸,s jo)九 Kongzi I shall 是 ie.' He asked his chariot driver,毛Who is it that chases me?’ His deemed him worthy.56 driver said, 'It is Si of Yugong.' He said,‘I shall live!' His driver said,,就 of Mengzi said,“Yu, Hou 戶, and Yan Hui had the same Way. Yu thought Yugon名 is the best archer of the state of Wei. What do you mean, Master, that, if there were anyone in the world who drowned, it was as if he had when you say,“I shall live"?' He said, 'Si of Yugong studied archery under drowned them him認If﹔ Hou Ji thought that, if there were anyone in the Tuo of Yingong.τuo of Yingong studied archery under me. Now, Tuo of world who was starving要 it was as if he had starved them himself; Hence, Yingong is an upright pers。此 Those whom he chooses for friends must be their urgency was like this. If Yu, Hou 戶, and Yan Hui had exchanged upright.’ Si of Yugong arrived and said, 正嗎7hy do you not hold your bow, places, they all would have done as the others. MasterγHe said, 'Today my illness is acting up. I am unable to hold my “Now, suppose there is someone fro除 your household involved in an bow.' He replied, 'I, petty person that I 在路, studied archerγunder Tuo of 在ltercation outside. It is acceptable to go and help even though you are Yingong. Tuo ofYingong studied 在rchery under you, Master. I caηnot bear disheveled and not fully dressed. But if there is som研制 from your village to take your Way and turn fr against yo 紋, Master. Nonetheless, what I do involved in an altercation outside, it is foolish to go and help when you are today is my ruler's busi財俗, I dare not C在st it aside.’ He pulled out some disheveled and not fully dressed. Even bolting your door is acceptable in arrows and hit them against the wheel of his chariot, breaking off their tips. this c在se. ”

He then shot off a set of four arrows and only then returned.’, 是B33 There was a man of the statεof Qi who lived i 泊在 home with his wife and concubine. When the husban昌 went out, he would alw在ys return full

54C£ A甜lects 6.23. of wine and meat. His wife asked whom he ate with, and they were those

呵。n the notion of one's ben 本抖。urce ’”。 r what is “fundamental弓, see alsoλ1engzi 3A5 and 6人 10. Analects 6. l l. 142 • MENGZI (MENCIUS) MENGZI (MENCIUS )驚: 43 of the highest wealth and rank. His wife told his concubine,“海'hen our be abandoning the greatest of human relatio悶, which would have husband goes our, he alw在ys returns full of wine and meat. 萬'hen I ask caused resentment to乳rard his parents. Bec泌 se of this he did not inform whom he ate with, it is always those of the highest wealth and rank. Yet no them.” one noteworthy ever comes here. I shall go and spy on where our husband Wang Zhang said,“i have now received your instruction regarding goes. Shun's taking a wife without informing his parents. But how is it that the Arising early, she discreetly followed where her husband went.Through­ Emperor gave his daughter to Shun as a wife and did not inform them?” out the city, there was no one who stopped to chat with him. In the end, Mengzi said,“The Emperor knew too that if he informed them he would he approached those performing sacrifices among the graves beyond the not be able to give his daughter to him as a wife. ” East Wall of the ci 句, and begged for their le 仕overs. If this was not enough, Wang Zhang said, "His parents made Shun repair the grain silo, and he would then look around and approach others. This was his way of getting then they took the i在dder away and his father set fire to the silo, bur Shun his fill. escaped.τhen they made him dig a well. He left the we盟, bur, not knowing H泌的 fe zεturned home 這nd 紛ld his concubine, sayin草,“A husband is thi草, they covered up the well. His brother Xiang said, 'The credit 品r the someone whom we look towar是 till the ends of our lives. And he's like this!” plot to kill this ruler is all mine! His oxen and she哼, his granaries 議只是 silo草 And with the concubine she cursed her husband, and they cried together 草hall be my paren仗, but his spear and 血泊在 hislu仗, and his bow are mine! in the middle of the courtyard. But their husband did not know this, and And I shall make my two 叫你的心law service me in be忌, 5。 Xiang went came happily home, strutting before his wife and concubine. into Shun's room, but Shun was on his bed playing his lute. Xiang, looking From the perspective of a gentleman, it is rare indeed that the means by embarrassed, said’‘i was worried and thinking of you!' Shun said,已 The which people seek we在l 出, rank, pro船, and success would not make their various ministers of mine-help me to direct them.' But surely Shun did wives and concubines cry together in shame!57 not fail to understand that Xiang planned to murder him?” Mengzi said,“How could he not understand? But when Xiang Book Five was anxious, he was also anxious; when Xiang was happ}1, hew的 also happ手” 多A2 Wan Zhang asked,“The Od,紛紛與 w立n Zhang asked,“In that case, did Shun feign ?” Mengzi said,“No. Formed長 someone made a gift of a live 豆sh to Zichan How should one proceed in takin蓋在 wife? of the state of Zheng. Zichan had the pondkeeper take care of it in the One must inform one's parents.58 pond. But the pondkeeper cooked it, and reported back to Zichan, 'When I 益 rst let it go, it seemed sickl長 but in a little while it perked up, and went If this saying is trustworth予 it seems that no o的 would follow it more than off happily,' Zichan said, 'It's where it should bε ! It’s w;1ere it should be!' the sage Shun. How is it that Shun took a wife without informing them?” Thεpondkeepεr left and $挂id, Mengzi sai忌,“ If he had informed them he would have been unable already cooked and εaten it, and he savs,“It’s where it should be! It's where to take a wife. For a man and a woman to dwell together in one home it should be!”, Hence, gentlemen can be tricked by what is in accordance is the greatest of human relations.” If he had informed them, he would 、 with their practic白, but it is hard to ensnare them with what is not the Way. Xiang came in accordance with the Way of one who his elder brother. Hence, Shun genuinely tn紛紛d him and was happy abour him. How could he have feigned it?” 57 A sense of 站在me is probably related to the “sprout of disdain”(see Mengzi 7A7). Con­ sequend于L this passage suggests that wome況, too, have the sprouts or he在 rts of virtue (se官 λf咐:gzi 2A6),。位 the ethical status of w仔me鈍,革ec also Mengzi 382. SA9 海社n Zhang asked,“ Someone 給id that the sage Boli Xi sold himself 協λ1ao#IOI. to a her,是er in the state of Qin for five ram流血仇 and fed catt長, because he 590n the «h也nan relations," s位在! so Me河-gzi 3人是在nd 是 819. sought to meet Duke Mu of Qi 成 Is this story trustworthy?” 14哇, MENGZI (MENCIUS) MENGZI (MENCIUS) • 145

Mengzi said,“It is not. That is not the casε. This was fabricated by those is something that leads people to regard benevolenc控制d righteousness as ob紛紛ed with taking o伍ce ﹒ Boli Xi was a person of the state of Yu.60 The misfortunes for ther鈍, it will surely be your doctrine, will it not?” people of the state of Jin, in exchange for jade from Chui Ji and 在給am of horsεs from Qu, gained right of passage through Yu to attack the state of 6A2 Gaozi said,“Human nature is like swirlin在 water. Make an opening Guo.61 Qi of Gong remonstrated against th怨, but Boli Xi did not remon枷 for it on the t制εrn side, then it flows east. Make an openin 在品r it on the strate a伊拉st it. He knew that the Duke of Yu could not be remonstrated western side,出 en it flows west. Human nature's not distinguishing between wi品, so he left and went to Qin. He was already seventy years old. If he good and not good is like water's not distinguishing between eastern and did not yet know that it would be base to feed oxen in order to seek to western. meet Duke Mu of Qi泣, could he have been called wise? He knew that 出c Mengzi said,“Water surely does not distinguish between east and west. Duke of Yu could not be remonstrated with so he did not remonstrate with But does it not distinguish between upward 立nd downward? Human him. Can this be called unwise? He knew that the Duke of Yu was about nature's being go。這 is like water's tending downward. There is no human to perish, so he abandoned him fir哎, This cannot be called unwise. When who 益。的 not tend toward goodness. Thεre is no water that does not tend he was, in good time, raised to promin叩ce in Q峙, he knew that Duke Mu downward. was someone with whom he could wo此, so he became his minister. Can “Now, by striking water and making it le在p up, you can cause it to go this be called unwise? He W的 a minister in Qin and made his ruler past your forehead. Ifyou guide it by damming it, you can cause it to remain distinguished throughout the world, so that he is an example for later ages. on a mountaintop. But is this the nature of water?! It is that way because Is this something he would be capable of if he were not a worthy person? of the circumstanc凹, τhat humans can be c在 used to not be good is due to To sell oneself so as to accomplish thir幣5 知。肘,s lord-even a villager who their natures also being like this.” cared 品r himself would not do this. Can one say that a worthy pe的on would 益。 it ?” 茲的 Gaozi said,“Life is what is meant by 'nature.' "63 Mengzi said,“Is life is what is mea靜靜泊的 re' the samεas white is what ts meant tJv主 4white’”,、’, r 6是 Boo是 Six Gaozi 給泣,“ It is’” 6Al Gaozi said,“ Human 泣佼佼 re is like a willow tree; righteousness is like Mengzi sai忌,“ Is the white of a white feather the same as the white of cups and bowls. To make human nature benevolent and righteous is like white snow, and is the white of whit控制ow the same as the white of white making a willow tree into cups and bowls. 叫2 jade?” Mengzi said,“ Ca泣如泊, sir, following the nature of the willow tree, make Gaozi said,“It is." it into cups and bowls? You must violate and rob the willow tree, and only Mengzi said, then can you make it into cups and bowls. If}rou must violate and rob the ox, and is the nature of an ox the same as the nature of a human?” willow tree in order to make it into cups an是 bowls, must you also violate and rob people in order to make them benevolent and righteous? If there 6人哇 Gaozi said,“The desires for food and sex are nature. Benevolence is internal; it is not external. R這hteousness is external; it is not internal.”65

的人 small state in which the ancestors of Shun were said to be 闊的品在 It was located 已3The commentator Z;m Xi remarks,“‘Life' refers to that by means of in what is now the northeast part of Pinglu county in modern Shanxi province. which humans and animals perceive and move.'’ The Han dynasty commentator Zhao Qi small state ruled by the descendant草。f King Wen's younger brother. It was located sugg悠悠泊在t Gaozi’s comment means that,“In general, things chat are the same in be趴在 alive will all be the same in nature.” in what is now 咿u county in modern Shanxi provir附. 62Gaozi was a rival philosopher (see alsoλ1engzi b生2). Compare his comment here (齡 的In ancient Chinese dialectic,“white" was the stock example of a term that functions (1989), pp. 峙。好 well as his statement in 6A4 below that the desires for food and sex are nature) with Xunzi這 the same way regardless of the context of its occurrence. See Graham comments i 訟法n Exhortation to Learning”在nd “ Human Nature Is Bad.’, See Xun.zi, chapter 的C五 Gongduzi's explanation in Mengzi 6A多。f what it means for a virtue w be 1, pp. 256…61, and chapter 23, pp. 298-306, respectively. 'internal. ” 146 • MENGZI (MENCIUS) MENGZI (如lENCIUS) • 147

Mengzi said,“Why do you say that benevolence is internal and right爛、 Meng Jizi said,“The one whom you respect is the former, but the one eousness is external?” whom you treat as elder is the latter. Hence, it really is external. It does not Gaozi said,“They are el是erly, and we t認真I them as elderly. It is not that come from {how you feel] internally." they are elderly because of us. Similarly, that is white, and we treat it Gon在duzi was not able to answer. 峙的Id Me呵zi about it. Mengzi sai 在 as white, according to its being white externally to us. Hence, I say it is “Next time,在sk him ,至Do you respect your uncle? or do you f岱pect your external." younger brother?’ He will s哼,毛 i respect my uncle.' Then you 給予' When Mengzi said,“[Elderlin臼s] is different from whiteness. The whiteness of your youn惡er brothεr is pla]ring the part of the deceased in the sacrific缸, a {white] horse is no different 丘。m the whiteness of a gray” haired person. then whom do you respect?' He will say’‘I respect my younger brother.' But surely we do not regard the elderliness of an old horse as being no diι Then you say’‘What happened to the respect for your uncle?’ He will say, ferent from the elderliness of an old person 戶 Furthermore, do you say that ‘The reason [why my respect changes] has to do with the role my younger 恥。肘 who is elderly is righteous ’。 r that the one who treats another 泌 brother occupies.' Then you also say, 'In the case you asked about in our elderly is ri 在hteous ?” pr它vious discussion, the reason why my respect changes has to do with the Gaozi said,“My younger brother I love; the younger brother of a person role the fellow villager occupies. Ordinary respect is directed toward my fro 照 Qin I do not lo嗨, In this case, it is I who feel happy [because of my brother, but temporary respect is directed toward the fellow villager.' love for my brother]. Hence, I say that it is internal. I treat as elder!于是n Men惡 Jizi, upon hearing all th心, said,“ If you respect your und 缸, then elderly person from Chu, and I also treat as elderly my own elderly. In it is respect. If you respect your younger brother, thεn it is respect. So it this case, it is the elderly person \丸1ho feels happy. Hence, I say that it is really is external. It does not come from {how you feel] internally.” external. 叫? Gongduzi said,℃n a win叫 day, one drinks b削h. On a summer da抖 Mengzi said,“Savoring the roast of a person from Qin is no different 。ne drinks water. Are drinking and eating also, then, external?” from savoring my roast. So what you describe is also 出e case with objects. Is savoring a roast, then, also external?” 6A6 Gongduzi said,“Gaozi says’‘Human nature is neither good nor not good.' Some say,‘Human nature ca必 become good, and it can become not 6A多 Men惡 Jizi asked Gongduzi,“Why do you say that ri惡hteousness is goo忌, Therefore, when Wen and Wu aro紙也εpeople 毛vere fond of go咐, internal ?”綠 財ss. When You and Li arose, the people were fon忌。f destructivene必﹒ Some Gongd惚惚d,守主ct out of my respect, hence I say that it is internal." say, 'There are natur岱也at are g秒。 d, and there are natures that are not Meng Jizi said,“If a fellow villager is older than your eldest brother by good.' Therefore, with Yao as ruler, there was Xiang. With the Blind Man a year, then whom do you respect?” as a father, there was Shun.70 And with Zhou as their nephew, and as their Gongduzi said,“I respect my brother." ruler besides, there were Viscount Qi of Wei and Prince Bi Gan. Now, you Meng Jizi said,“When you are pouring wine, then whom do you serve say that human nature is good. Are all those others, then, wrong?” 品 rst ?’, Mengzi said,“h for their 闊的 ce, they can become good. This is what Gon在duzi 純峙,“ I 且 rst pour wine for the fellow villager. ’,69 I mean by calling their natures 萃ood. As 品r their becoming not good, this is not the fault of their potential. Humans all have the heart of compas 融

已6Bec主use an elderly person deserves to be treated with deference and respect, while 紹 sion‘ Humans all have the heart of d必為in. Humans all have the heart of elderly horse 坊, in Mengzi or Gaozi's view, almost worthless. respect. Humans all have the heart of approval and disapproval. The he這rt

67Thc Song dynasc:y commemator explain草,“ He means that the love is deter” of compassion is benevolence. The heart of disdain is righteousness. The mined by m缸, hence benevolence is internal; respect is determined by elderliness, hence righteousness is external.” 6HMeng Jizi is a follower of Gaozi. Gongduzi is a follower of Mengzi. M叫'gZi 5A2 for a story illustrative of the evil of Shun's brother Xiang and his futher, 的好 ecause ritual dictates that che elder person be served 五rst. the so -ζailed 吧lindMan. ” 148 錢 MENGZI (MENCIUS) MENG卸的是 ENCIUS) • 149 heart of respect is propriety. The heart of approval and disapproval is “Mouths have the same preferεnces 血紅VO衍, Yi Ya w浴室he 長 rst to dis­ wisdom. Benevolence, righteousness, propriety, and wisdom are not welded cover that which our mouths prefer. If it were the case that the natures of to us externally. We inherently have them. It is simply that we do not re宜ect mouths regarding 自avors varied among people-just as dogs an是 horses are upon them.71 Hence, it is said, 'Seek it and you will get it. Abandon it and different species from us-then why is it that throughout the world all pref­ you will lose it.' Some difl加的m others by t喲,如仇恨 countless times­ erences follow Yi Ya in flavors? The fact that, when it comes to flavo 郎, the this is because they cannotεxhaust their potentials. The Odes sa手 whole world looks to Yi Ya is due to the fact that mouths throughout the world are similar. 話詢問n gives birth to the teeming people. “Ears are like this too. When it comes to soun品, the whole world looks If there is a thin鈣, there is a . to Shi Kuang. This is due to the fact that ears throughout the world are This is the consta紅 peoplεcleave to. similar. Eyes are like this too. When it comes t。在 handsome man like Zidu, They are fond of this beautiful Virtue.72 no one in the world does not appreciate his . Anyone who does not appreciate the beauty of Zidu has no eyes. Hence, I say that mouths have Kongzi sa悅,‘The one who composed this ode understood the Way!何 the same preferences ir豆豆avors, ears have the same preferences in soun品, Hence, if there is a thing, there must be a norm. It is this that is the con­ 穹的 have the same preferences in attractiveness. When it comes to hearts, stant people cleave to. H侃侃,也可 are 品nd of this beautiful Virtue.” are they alone without preferences in common尸 “What is it that hearts prefer in common? I say that it is fine patterns 6A7 Mengzi said,“In years of plenty, most young men are gentle; in years and righteousness. The sages 長 rst 是iscovered what our hearts prefer in of poverty, most young men are cruel. It is not that the potential that common. Hence, fine patterns and rightεousness delight our hearts like Heaven confers on them varies like this. They are likεthis bεcause of that meat delights our mouths.” by which their hearts are sunk and drowned. “Consider barle}九 Sow the seeds and cover them. The soil is the same 6A忍 Mengzi saiι and the time of planting is also the same. They grow f在pidl只 an是 by the because it bordered O泣 a large state, hatchets and axes besieged it. Could it time of the summer solstice they have all ripened. Although there are some remain verdant? Due to the rest it got during the day or night, and the differences, these are due to the richness of the soil, and to unevenne鈴 in moisture of rain and dew, it was not that there were no sprouts or shoots the rain and in human effort. Hence, in gener泣, things of the same kind growing there. But oxen and sheep then came and grazed on them. Hence, are all similar. Why would onεhave 在ny doubt about this when it comes it was as if it were barren. People, seeing it barren, believed that there had to humans alone ?現屯必d the sage are of the s益me kind. Hen仗, Longzi never been any timber there. Could this be the nature of the mountain?! said,‘When one makes a shoe for a foot one has not seen, we know that “When we consider what is prese懿 in people, could they truly lack the one will not make a bas知 t.' The similarity of all the shoes in the world is hearts of benevolence 孟nd righteousness?!74 That by which they discard their due to the fact that the feet of the world are the same. good heart is simply like the hatchets and axes in relation to the treεs.7 With thεm besieging it day by da}r} can it remain beautiful? With the rest it gets 忌uring the day or night, and the restorativeεffects of the morning qi 氣, their likes and dislikes are sometimes dose to those of others. But 71Mengzi also discusses these virtues in Mengzi 2A6 and 4A27. For more on then what they do during the day again fetters and destroys it. If the “ benevolence’”間 Mengzi 1A7. For more on yi 綴,“righteous 口的s ,"慨 Mengzi 結 10. For more on zhi 智,“wisdom," see Mengzi 5A9. For more on si 忍,“ reflection”。 r "conce位rra­ tion," see Mengzi6Al5. For all four term草, also con可 ult the appropriate entries under lmpor­ 紛紛 Terms. Men草草i's Mengzi 7人17 7B3L On general view of self-cultivation, see and 可On "the hearts of benevolence and righteousnc鼠” compare Mengzi 2A6 and 給6 nM翩# 260. ?害了he phrase liang xin ill• 心,“good heart," is reminiscent of the h’ang zhi 良知,“ best 73No q泌的tation such as this is found in the received text of the Analects. knowledge," and Jiang neng 良喜色,“ best capability," mentioned in Mengzi 7人 15. 150 • MENGZI (MENCIUS) MENGZI (MENCIUS) • 151 fettering is repeated, then the evening qi is insu品cient to preserve it. If the obedience of a wife and concubines? to have poor acquaintances be evening qi is insufficient to preserve it, then one is not far from a bird or indebted to me? In the previous case, for the sake of one's own life one did beast. Others see that he is a bird or bea鈍, and think that there was never not accept what was offered. In the current case, for the sake of a beauti­ any capacity there. Is this what a human truly is?! fol mansion one does it. In the previous case, for the sake of one's own life “Hence, if it merely gets nourishment, there is nothing that will not one did not accept wh在t was offered. In the current case, for the obedience Z均以 If it merely loses its nourishment, there is nothing that will not vanish. of a wife and concubine one does it. In the previous cas亡, for the sake of Kongzi said, 'Grasped then preserved; abandoned then 1 。從﹒ Its goings and one’s own life one did not accept what was offered. In the current case, in comings have 部長xed time. No one knows it• home.'76 噶倫 it not the heart order to have poor acquaintances be indebted to oneself one does it. Is this of which he spoke?” indeed something that one can't 泣。p 是oing? This is what is called losing one's fundamental heart.”79 6Al 0 Mengzi said,“Fish is something I desire; bear's paw77 is also some­ thin忍 I desire. If I cannot have both, I will 品rsake 已sh and select bear's paw. 6A12 Mengzi sai 吐,“ Suppose someone has a ring finger that is bent and will Life is something I desire ﹔ ri惡hteousness is also something I desire. If I not straighten, and it is not the case that it hurts or th彼伏 interferes with cannot have both, I will 品的ake life and select righteousness. Life is some­ one's activities. But if there is somet;iing that can straighten 仗, one will 鈍。t thing I desire, but there is something I desire more th鵲起k 叮當nee, I will consider the road from one end of the worl 益的 the other too far, because 紋。t 忌。 just anything to obtain it. Death is something I hate, but there is O肘,$豆nger is no正在s good as other people's. If one這位 nger b 紋。 E as good as something I hate more than death. Hence, there are calamities I do not other people's, one knows to dislike it. But if o帥,s heart is not as good as avoid. If it were the case that someone desired nothing more than life, then other people's, one does n恍如iow to dislike it. This is what is called not what means that could obtain life would that person not use? If it were the appreciating the categories of importance.” case that someone hated nothing more than death, then what would that person not do that would avoid calamity? From this we c納 see that there 6A 門 Gongduzi asked,“刻他 are the same in being humans. Yet some are means of obtaining life that one will not emplo手 From this we can also ', become great humans and some becomεpetty humans. 單位y ?” see that there are things that would avoid calamity that one will not do. , Mengzi said,“γhose who follow their greater part become great humans. Therefore, there are things one desires more than life and there are also Those who follow their petty part beco 昆εpetty humans." things one hates more than death. It is not the case that only the worthy 1l Gonduzi said, "We are the same in being humans. 海'by is it that some person has this heart. All humans have it. The worthy person simply never follow their greater part and some follow their petty part?” loses it.7 Mengzi said,“It is not the office of the ears and eyes to refle仗, an吐出ey "A basket of food and a bowl of soup一if one gets them then one will are misled by things. Things interact with things and simply lead them live; if one doesn't get them then one will die. But if they’re given with con­ along. But the office of the heart is to reflect. If it reflec 的, then it will get tempt, then even a homeless person will not accept them. If they’re tram­ [Virtue]. If it does not reflect, then it will not get K戶 This is what Heaven pled upon, then even a beggar won't take them. However, when it comes h浴在iven us. If oηc 丟給I takes one's stand on what is 名reater, then what is to a salary of ten thousand b的hels of grai鈍, then one do仰的 notice pro­ lesser will not be able to snatch it away.τh悠悠 how 給 become a great pri的 and righteous侃侃的 d accepts them. What do ten thousand bushels human. 亨, add to me? Do I accept them for the sake of a beautiful mansion? for the

76No quotation like this is found in the received text of the Analects.

77 A culinary delica呵, 79"Fundamental” is Ii terally hen 本," root. ’, C£ Mengzi 3A5. 1sc五 Xunzi's “ On Correct Naming. "主ee Xi例紋, chapter 22, p. 297. 800n si 惡,“reflectio鈍,,叫“concentration ,’, see also Mengzi 6A6 and lmpor紛紛, Terms. 152 • MENGZI (MENCIUS) MENGZI

Book Seven 的 elder brother. Treating one's parents as parents87 is benevolence. Respect­ ingone’s elders is righteousness.τhere is nothing else to do but extend these 7A1 Mengzi s也d,“To fully apply one's heart is to understand one's nature. 81 to the world.’,88 If one understands one's natu惚, then one understands Heaven. To pr的erve one's mind and nourish o肘,S 悅ture is the means to serve Heaven.τo not 7Al 7 Mengzi said,“ Do 泣。t do that which you would not do; do not desire become conflicted over the length of one's life, an是 to cultivate oneself to that which you would not desire. Simply be like this. ’,車會 await it is the means to stand an這 await one's fate."

7A26 Mengzi 必泣,話Yangzi favored being ‘for ourselves.' If plucking out 7 A3 Mengzi said,“已 If one seeks, one will get it; if one abar泣。ns it, one will one hair from his body would have benefitted the whole worl忌, he would lo反抗,叫 In this case, seeking helps in getting, because the seeking is in not do it. Mozi favored 'impartial caring.’ If scraping himself bare from onese証 There is a way to seek 仗, and getting it depends on fate.' In this head to heels would bene晶晶c whole worl 忌, he would do it. Zimo held ca仗, seeking does not help in getting, because the seeking is external. 吋3 to the middle.90 Holding to the middle is dose to it. But if one holds to the middle without discretion,91 that is the same as hol挂ing to one extreme. 7 A4 Mengzi sa泣,“The ten thousand things are all brought to completion 羽毛at I dislike about those who hold to one extreme is that they detract by us.84 To turn towa泣。neself and discover integrity… there is no greater from the Way. They elevate one thing and leave aside a hundred others.” delight th益n this. To firmly act out of sympathetic understanding8 雪-there is nothing closer to benevolence than this." 71口 7 Mengzi said,“Those who are starving find their food delicious; those who are parched find their drink delicious. They have no standard for food Mengzi said,“A sense of shame is indeed important for people! Those and drink because their hunger and thirst injure it. Is it only the mouth who are crafty in their contrivances and schemes have no use for shame. If and belly that hunger and thirst injure?! Human hearts too are subject to one is not ashamed of not being as good as others, how will one.ever be as injury. If one can prevent the injurγof hunger and thirst from being an go。這直主 others ?” 86 injury to one's heart, then there will be no concern about not being as good as other people.” 7Al 多 Mengzi sai 忌,“ That which people are capable of without stu勾結ng is their best capability. That which they know without pondering is their best 7A3 多了忌。 asked,“海'hen Shun was Son of Heaven, and Gao Yao was knowledge. his Minister of Crime, if 'the Blind Man' had murdered someone, what “Amonεbabes in arms there is none that does not know to love its would they have done ?”必 parents. When they grow older, there is none that does not know to respect Mengzi said,

81This should be read i泣如 Ii 惡ht of Mengzi 6A6.

s2cf.λ1engzi 6A6. s7Th 在t i草, as parents should be treated (including having the proper feelings toward s31 可 he Song dy絞主sty commentator Zhu Xi says,“‘In oneself’ means that benevolenc品, ' them). righteousness, propriety, and wisdom are all things that my nature has .... 'ls external', :·i means that riches, honor, profit, and success are all external things. ” asc五九1er月:gzi 7人 17 and 7B3L 84Many other translato 的 follow the reading of the Song dynasty commentator Zhu 怒, 8可起 is passage should be read in the light of Mengzi 7B到“ accordin惡 to which the sentence means,“The ten thousand things are all complete within 手 多。 On Mozi, see Mengzi 3人多 and 3B 民 as well as Chapter 2 of this volume. 0泣 Yangzi us. :于ng Zhu 的 See Analects 15.2是 on “sympathetic understandin忌” 瓦no毛v not﹜iin 惡 about Zimo beyond what this passage tells u$ . 86The Song dyn叫 commentator Zhu 沁帥,"A sense of 糾紛垃 is 伽 heart of diεdai111j 910n "di 闊的on," see Mengzi 哇Al 7 and n. 48. that we have inherently" (cf. Mengzi 6A6 and 2A6). nTao Ying is 且必 llower of Mengzi. On Shun's father, the “Blind Man ,"草ee Mengzi 5A2. 154 瓢扎1ENGZl (扎HNClUS) MENGZl (MENCIUS) • 155

Tao Ying asked,“So Shun would not have forbidden it?” was supremely unbenevolent [Tyrant Zhou], how could the blood have Mengzi said,“How could S;mn have forbidden it? Gao Yao had a sane制 flowed till it floated the grain-pounding sticks ?”仍

定ion for his actions.’, Ying asked,“So what would Shun have done?” 7B 5 Mengzi said,“A carpenter or a wheelwright can give another his ︱︱! M的gzi said,“Shun looked at 叫“ing 孟side the whole world like casting compass or T-square, but he cannot make another skillful. ’, aside a worn sand泣, He would have secretly carrie社 him on his back and fled, to live in the coastland, happy to the end of his days ’ joyfully 品rget耐 7B 11 Mengzi sai 忌,“ If one is fond of making a name for oneself, one may ting the world." be able to relinquish a state that can field a thousand chariots. But if one is just not that kind of person ’的 inquishing a basket of rice or a bowl of 7日 9 King Xuan of Qi wanted to shorten the period of mourning. soup would show in one's face." Gongsun Chou $在泣, “Isn't mourning for a year better than stopping completely?” 7B 16 Mengzi said,“Benevolence is being a human. To bring them into Mengzi said,“This is like if someone were twisting his elder brother's harmony and put it into wor也必定he W包予的6 arm, and you simply said 紛 him, 'How about doing it more g巴拉 tly?' Simply instruct him in 豆lial piety an是 brotherly respect." 7B24 M巴拉gzi said,“The mouth in relation to flavors, the eyes in relation One of the imperial sons had a mothεr who died. His tutor asked on his to sights, the ears in relation to tones, the nose in relation to o益。既 the four i,:111 behalf to let him mourn 品r a few months戶 Gongsun Chou said,“How limbs in relation to comfort…these are ma悅rs of human nature, but they about this c是$亡?” are mandated.97 A gentleman does not refer to them as ‘human nature.’ Mengzi 給id,“ In this case, he desires to mourn the full period but he Benevolence in relation to father and son, righteousness in relation to ruler cannot. Even doing it one extra d在y would be better than stopping com­ and minister, propriety in relation to guest and host, wisdom in relation to pletely. What I had been talking about before was a case in which he did value, the sage in relation to the Way of Heaven-these are mandated, not do it, even though nothing prevented it." but they involve human nature. A gentleman 忌。es 斂。t refer to them as 'mandated.'”

7人哇 5 Mengzi said, "Gentlemen, in relation to animals, are sparing of them, Jr汁刁叫川

Mω but are not benevolent toward them. In relation to the people, they are 7B31 Mengzi said,“People all have things that they will not bear. To extend 叫你 hFhp benevolent toward them, but do not treat them as kin. They treat their kin i this reaction to that which they will bear is benevolence. People all have !”說告終給仔 as kin, and then are benevolent toward the people. They are benεvolent things that they will not do. To extend this reaction to that which they will F toward the people, and then are sparing of animals."94 do is righteousness. If people can 副l out the heart that does not desire to harm others, their benevolence will be inexhau如 ble. If people can fill out 7B3 Mengzi said,“It would be better to not have the History than to com,丸 the heart that will not trespass, their righteousness will be inexhaustible. If pletely believe it. I accept only two or three passages in the ℃ompletion of ' people can fill out the core reaction98 of not accepting being addressed dis關 the~恤, chapter. 人 benevolent person has no enemies in the worl在 When re在pectfull芋, there will be nowhere they go where they do not do what is the one who was supremely benevolent {King Wu] attacked the one who, righteous. If a scholar may not speak and speaks, this is flattering by

The Shoo King, F ﹒ 31 弓‘ 。可 Chinese comr恥R戚。 rs explain that 伽削 a吋泊f ki約 g's primary wife opposed letting hi 沁訟ourn for the full th 即引ar period. Oilj 96Altem立tive translation:“To bri 只g them into harmony is called the Way.” che three~year mournin在 period, see Analects 17 .2 l. 971、 hat is, they are mandated (or required) by Heaven. 94Cf. Mengzi 3的 and 1A7. 98Compare Mengzi 哇Al? on the notion of a “core” reaction. 156 • MENGZI (MENCIUS) MENGZI (MENCIUS )區的 7 speaking. If one should speak but does not speak, this is flattering by not ancients!’, And why are the actions [of the squeamish] so soli­ speaking. These are both in the categ。可 of trespassing.” ta 可 and aloof? Born in this era, we should be for this era. To be good is enough. 7B37 Wan Zhang asked,“When in the state of Chen, Kongzi said,‘Perhaps I should return home. The scholars of my school are wild 遲鈍d hasty, advan公 Eunuch-lil仗, pandering 的 their εras-these are the viii這ge worthies." in惡 and graspi嗯, but do not forget their early behavior.'9字寫1hen in Chen, Wan Zhang said,“If the whole village declares them worthy people, there why did Kongzi think of the wild scholars of his home state of ?” is nowhere they will go where they will 泣。E be worthy people. 寫'hy did Mengzi said,“Kongzi said,正 If I do not get to 泌的ciate with those who Kongzi regard them as thieves of virtue?” attain the Way, then must it not be those who are wild or squeamish ? τhose Mengzi said,“If you try to condemn them, there is nothing you can who are wild advance and grasp. Those who are squeamish have some things point to; if}rou try to censure them, there is nothing to censure. They are that they will not do.'100 Did Kongzi not want those who attained the W垣y?! in agreement with the current customs; they are in harmony with the sordid He could not be sure of getting them. Hence, he thought of the next best.’, era in which they live. That in which they dwell seems to be and W泣n Zhang said,“I venture t。在sk what one must be Iii惚, such that one trustworthiness; that which they do seems to be blameless an這 pure.τhe can be called 'wild.’” multitude delight in them ﹔出ey regard themselves 在s right. But you cannot Mengzi said,“Those like Qin Zhang, Ze特茲, and Mu Pi are the ones enter into the 或社y of Y的 and Shun with them. Henc缸, Kongzi 結社 they Kongzi called ‘wild.'’,JOI are 'thieves of virtue.' Wan Zhang said,“Why did he call them 'wild’?” “Kongzi said, 'I hate that which seems but is not. I hate weeds out of Mengzi said,“Their resolutions were grand. They said, 'The ancients! fear that 出ey will be confused with grain. 1 的 I hate cleverness out of fear The ancients!’ But if one calmly examin 自由 eir conduct, it does not match that it will be confused with righteousness. I hate glibness out of fear that their resolutions and words. If he also failed to get those who are wild, he it will be confused with trustworthiness. I hate the tunes of the state of desired to get to associate with those who disdain to do what is noi: pu間, Zheng out of fear that they will be confused with genuine music. I hate These are the squeamish. They are the next be“- purple out of fear that it will be confused with vermillion.104 I hate the “Kongzi said, 'The only ones who pass by my door without entering my village worthies, out of fear that they will be confused with those who have home whom I do not regret getti 位在 as associates are the village worthies. Virtue.' The village worthies are the thieves of virtue.' "10立 “The gentleman simply returns to the standard. If the standar1是 is correct, Wan Zhang said,“What must one be lil仗, such th泌的t can be calle是 then the multitudinous people will be inspired. When the people are a 'village worthy’?” inspired, then there will be no evil or wickedness." Mengzi said,“The village worthies are those who s呵,

Why are [the resolutions of the wild scholars] so grand? Their words take no notice of their 挂ctions, and their actions take no notice of their words. Then they 鏈子﹜“The ancients! The

的Compare Analects 5.22. '0°Compare Analects 13.21.

101Unfortunately, we know almost nothing about these three individuals” However, there 103Note that “grain’, is also used in Mengzi 2A2 as a metaphor for one's incipient, natural is an interesting and revealing anecdote involving Xi in Analects 11.26. virtue品, Compare also the L拈e of “sprouts" in Mengzi 2A6. 102Cf Analects 17.13. Analects 17.18 and 15.11. MENGZl (MENCIUS) • 159 158 • MENGZI (MENCIUS)

La 泣, D.C.

SELECTIVE BIBLIOGRAPHY 1970 “On Mencius’ Use of the Metho益。f Analog}r in Argument.” Appendix 5 of Mencius, Lau, tr. (cited above). (On Meng玄i 6Al f五) Translations Liu, Xiusheng, and Philip]. Ivanho缸, eds. Lau, D. C. 1970 Mencius. New York: Penguin Books. (This is still the best complete 2002 f去says on the Moral Philosopl.汐 of Mengzi. Indianapolis: Hackett Publish­ English translation, and includes several helpful appendices. Lau pub­ ing Company. lished a revised, two-volume translation in Kong in 198益 but it is Nivison, David S. not widely available in the United States.) 1996 月e Wriys ofG仰羚cianism. Chi叫go, IL: Open Court Press. (E捌ys on a Legge, James variety of passages and topics rel在tinεto Mengzi.) 1970 指肌給 of M.仰us. New York: Dover Books. (This is a reprint o~ Legge's revised 189 雪 transl在tio 泣, which includes the Chinese text ar泌 Shu 鈍, Kwong-loi 的tensive notes. It is still one of the best, although Legge's English is some· 1997 Mencius and Ea嚕。 inese Thought. S泌的此, CA: Stanford University

times dated.) Press. {(Provides a survey of the secondary literature on many passages and problems in the Mengzi.)

Secondary Works Van Norden, Bryan W. 1997 "Mengzi on Courage," in 仰的的沖 ofRe你叫 vol. XXI of 晶晶的t Chan, Alan K. L. Studies in Philosop紗, Peter A. Fren品, Theodore E. Uehling, and Howard 2002 Mencius: Contexts University of and 仰仰tationιHonolulu: Hawa哇 K. Wettstein, eds 叮 pp. 237-56. Notre Dame, IN: University of Notre Press. Dame Press. (On the virtue of courage in the Mengzi, particularly as dealt with in passage 2A2.) Grah拍豆,人 c. 2000 “Mengzi and Xunzi : τwo Views of Human Agency,'’ in L寺河肘, Nature, 1990 "The Background of the Mencian Theory of Human Nature," in S1 and Agemy in the Xunzi, T. C. Kline III, and Philip j 是 Ivanhoe, eds叮 in Chinese Philosψhy 伽d Philosophical Literature, Graham, ed吋 PP· 7 ,, pp. l 03-34. Indianapolis: Hackett Publishing. (Discussion of the role Albany, NY: S UNY Press. (Originally published in 1967. This is an ex• · of desires and other motivations in Mengzi and some other early le 肘。·verview of the context for Mengzi's use of xing 棍,‘'natu侃”) .)

Ihara, Craig 1991 “David Wo睹。n Emotions in Mencit瓜” Philosop句1East &\泌必是 1. ') 1991 “ls There a Distinction between Reason and Emotion in Mencius?” Phi­ 是雪-54. (A critiq肘 of Wong [199 仆, cited below.) losop妙 East & W'est 是 1.1: 31-4 哇. (Discusse草草ome of the isst悶悶sed by Mengzi IA?. See also !hara [1991], cited above.) Ivanhoe, Philip J.

2002 圳e C.吋~ci.揖嘗1τ叫ι品i枷~ti mi愕 Second edition. Indianapolis:愉悅t仁(A good ex訓 inat'.~,· 1990 地認ci:泌側是 Aquinas: Theories 。f Virtue an是 Conα'Ptions of Courage. Mengzi and how he differs from one of his Neo-Confucian interpretei Albany, NY: SUNY Press. (A comparative study with many insights into Mengzi's conception of the virtues.)