Mencius: Chinese-English Comparison

Author: Yang Bojun, Zhao Zhen Tao
Publisher:
Publish Date: 1999-01-01
Features: Mencius is one of the Confucian classics, recording the discourses of Mencius, a philosopher and educator in the mid-Warring States period, and his disciples. Written by Mencius, a prominent figure in the Confucian school, and his followers, Mencius consists of seven existing chapters, primarily documenting Mencius's political activities, political doctrines, as well as his philosophical and ethical, and educational thoughts. Mencius vigorously promoted Confucian teachings, developing Confucius's "benevolence" (ren) philosophy into the "benevolent governance" (renzheng) doctrine. He also proposed the "theory of innate goodness" as the theoretical foundation for his "benevolent governance" doctrine. He advocated emulating Yao and Shun, implementing the well-field system (jingtian), promoting "exalting the worthy" and "light taxation," and practicing the "Way of the King" (wangdao). In terms of the relationship between the ruler and the people, he held the view that "the people are more important than the ruler." This English translation references various existing versions and is the newest complete English translation. Excerpt:
[Original Text] "How is the form different?" He replied, "To carry Mount Tai across the North Sea and tell people, 'I cannot do it,'—this is truly inability. To break a branch for an elder and say, 'I cannot do it,'—this is unwillingness, not inability. Therefore, the failure of the King to rule as a King is not like carrying Mount Tai across the North Sea; it is like breaking a branch. Respect your elders and extend that respect to others' elders; cherish your young and extend that care to others' young. The world can be managed in the palm of your hand. The Book of Songs says, 'Set an example for your wife, extend it to your brothers, and govern your family and state.' It means to apply this heart to others. Thus, extending benevolence is enough to preserve the world; failing to do so is not enough to preserve even your own family. What sets the ancients apart from others is nothing but their ability to extend their actions. Now, your benevolence extends even to beasts, yet your efforts do not reach the people. Why is that? Weigh, then you will know the lightness and heaviness; measure, then you will know the length and breadth. All things are like this, but the heart is even more so. The King, please measure it! Or, do you intend to raise troops, endanger your officials, and create grievances with the feudal lords, only to satisfy your heart?" The King said, "No, what joy would I find in that? I seek my greatest desires." "Can you tell me what they are?" The King smiled but did not speak. "Is it not enough for your mouth to have delicacies and for your body to have warmth? Or is it not enough for your eyes to see colors and for your ears to hear sounds? Or is it not enough for your favorites to attend to you? All your ministers are capable of providing these, so could it be that you seek this?" The King said, "No, I do not seek this." "Then we can know what your greatest desires are: to expand your territory, to make Qin and Chu pay homage, to rule the Central Plains and govern the four barbarian regions. To seek your desires through your actions is like climbing a tree to catch fish." The King said, "Is it that severe?" "There is something even worse. Climbing a tree to catch fish may not yield fish, but there will be no disaster afterward. To seek your desires through your actions, exerting all your effort, will inevitably bring disaster later." "Can you tell me more?" "If the people of Zou go to war with the people of Chu, who do you think will win?" The King said, "The people of Chu will win." "Then it is clear that the small cannot oppose the large, the few cannot oppose the many, and the weak cannot oppose the strong. The land within the empire is a thousand li in extent, and Qi possesses only one of them. To subdue eight with one is no different from Zou opposing Chu."