The thought of "benevolence" is the soul of Mencius' ideological system, and he repeatedly explained and perfected it from various aspects.
Mencius pointed out that human nature is kind, and the hearts of compassion, shame, resignation and right and wrong are innate, which are called "four ends". They are the basis of the four virtues of "benevolence, righteousness, courtesy and wisdom", which is Mencius' "theory of good nature" As the supporting point of Mencius' social ideal, it shows significance in two aspects at the same time.
Everyone has "compassion". As a ruler, it's easy as long as you "can't bear others' heart, and you can rule the world in your palm". "Be benevolent and be king, but don't be royal" reminds the ruler to implement "benevolent government". Politics must be done in accordance with benevolence, and unkindness can only bring about self-destruction. Benevolence is the most basic content of Mencius' political theory and his social ideal, and the theory of good nature is the best explanation as its internal basis. Generally speaking, in Mencius' view, it is precisely because of the kindness of human nature-especially the kindness of those rulers themselves that benevolent policies can be realized.
The ideal of benevolent government finally points to the "king", which is the highest realm of Mencius' political ideal. Mencius brilliantly expounded in his writings: "If you don't go against the farming season, the grain can't beat the food;" If you don't count into the pool, fish and turtles can't win the food; Axe Jin enters the mountains in time, and wood and wood can't be used. Valley and fish and turtles can't beat food, and wood and wood can't beat use, which makes people lose their lives and have no regrets. There is no regret for health and death, and the beginning of the king is also. "
lightening people's burden, following the laws of nature, people have plenty of food and clothing, and they have no regrets when they die, which is the "king". It is a big category, which consists of two parts: one is the clearest social politics; The second is relatively perfect ethics. The former is its main part, which Mencius has repeatedly discussed.
Qi Xuanwang once asked Mencius about "Wang Zheng". Mencius' answer is: "..... the king of Wen ruled the disarray, the tiller was 91, the official was Shilu, the city was closed to scorn but not to levy, the sinner was widowed when he was not old, widowed when he was old, lonely when he was old and had no children, and lonely when he was young and had no father. These four are the poor people in the world who have no complaints. King Wen's policy of making government and benevolence must be preceded by four. " The so-called royal government, in addition to neglecting the service and reducing the punishment, also regards the deep pity for the widowed and lonely, the poor and the people who have no complaints as an important content, and "benevolent government" must first take these into account.
Mencius realized that if the people of a country want to have perseverance, the country must have constant production, otherwise the four people will be uneasy. "Therefore, if a wise monarch controls the property of the people, he will be able to support his parents and his wife, and he will be satisfied for life in happy years and avoid death in fierce years." People can survive first, and then they can talk about benevolence and righteousness, which has something in common with "granary knows etiquette, food and clothing know honor and disgrace" Therefore, Mencius specially reminded monarchs to pay attention to their own economic production: "A five-acre house can be made of mulberry trees, and fifty people can be clothed with silk;" Chicken, dolphin, dog, and other animals have no time to lose, and 7 people can eat meat. A hundred acres of land, don't take away its fields, and several families can be hungry. "A five-acre house, a hundred-acre field, and a family of eight, pay equal attention to farming and weaving, don't take away the farming season, reduce exploitation, provide for the old and teach the young. This is Mencius' ideal paradise for the king.
Benevolence is the central idea and prerequisite of the theory of Wang Dao, and Mencius has been discussing it from different angles and levels.
Mencius gave full play to Confucius' filial piety, and regarded filial piety as the foundation of "benevolent government". "Everyone is close to his relatives, and the world is peaceful," he pointed out. "Which is the bigger thing? Things are big; Keep, which is bigger, keep as big. Who is not doing things? Things are close, and things are the foundation; Who doesn't keep it? Keeping the body is also the foundation of keeping the body. "Keeping the body and filial piety is the foundation, and everything should start from this.
Confucius' idea of benevolence has been carried forward in an all-round way in Mencius, thus entering the stage of "kingliness". Compared with Confucius' benevolence, although the basic spirit is the same, the content is richer and more comprehensive. Many of Mencius' ideas are much more meticulous and precise than Confucius'. In the realm of kingly way, Junjie was in power, with clear rewards and punishments, moderate taxes and corvee, and the people were well-fed and well-fed. Therefore, he supported the country out of his heart: "Those who serve people with virtue are convinced by the center."
In order to realize this ideal, Mencius persuaded the people to act according to etiquette, asking the rulers to love the people and support the small-scale peasant economy and reduce the burden on farmers.