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Chapter Three • • CHAPTER THREE • MENGZI (MENCIUS) Introduction Mengzi 孟子 was a Chinese Confucian philosopher who lived in the fourth century B.C.E. 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 China (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 Yang Zhu and Mozi (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 Yang Zhu, so we do not know exactly what his philosophy was. However, it seems dear that Yang Zhu ernph的zed following one’s xing 牲，“nature”（see Important 了erm力， and claimed that the teachings of both Mohism and Confucianism 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 Zhi"], 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 virtue 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 human nature to provide a tivation to tending these sprouts (Mengzi 2A6, 2入2, 6A7-8). Mengzi pre­ response to both Mohism and Yangism. 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 sympathy 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 compassion [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 love 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 good. 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 Liang. 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 li 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 principles. 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 government 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.
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