Sprouts of virtue, duties of kings
Follow Mencius from his audience with King Hui to the child at the well and Ox Mountain, and see how one account of human nature supports a demanding politics.
An original introduction. This guide accompanies the work; it is neither the complete text nor a translation.
Situating the text
Sima Qian reports that Mencius, after withdrawing from public life, composed the work with Wan Zhang and other disciples, but its narration and the honorific titles given to some disciples suggest that followers edited it. Zhao Qi, who died in 201, fixed the received text in fourteen parts and set aside four further books as spurious; the standard references, such as 2A6, follow that division. The seven books of the Mencius, each divided into two parts, record conversations with rulers, disciples and rivals. They open with the reply to King Hui of Liang that benevolence and righteousness, not profit, keep a state secure, then defend the goodness of human nature against Gaozi, describe the four sprouts of virtue and set out a humane government built on secure livelihoods for the people.
Following the arguments
Benevolence before profit : When King Hui asks what will profit his state, Mencius warns that if ruler, officers and commoners all seek profit they will prey on one another; only benevolence and righteousness bring lasting order. The child at the well : Anyone who suddenly sees a child about to fall into a well feels alarm and compassion, not to win favour or reputation; such reactions show that the sprouts of virtue belong to human nature. The people come first : The people matter most, the altars of the state come next and the ruler least; a king who wrecks benevolence and righteousness becomes a mere “fellow”, and deposing him is no regicide.
Continuing the reading
Begin with 1A1, 1A7, 2A6 and 6A1–8 in a translation that keeps the standard section numbers, and note whether Mencius argues by analogy, by anecdote or by appeal to the sage kings. Sima Qian reports that Mencius, after withdrawing from public life, composed the work with Wan Zhang and other disciples, but its narration and the honorific titles given to some disciples suggest that followers edited it. Zhao Qi, who died in 201, fixed the received text in fourteen parts and set aside four further books as spurious; the standard references, such as 2A6, follow that division.
For Mencius moral psychology and politics form one argument: a ruler who extends the compassion he already has can govern well.
Your turn to think.
- Why does Mencius refuse to talk about profit with King Hui of Liang?
- What does the child at the well show, and what does it leave unproved?
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