Mencius, surnamed Ke and Zou (now Zouxian County, Shandong Province), lived between 372 BC and 289 BC. He is a descendant of the nobility of Lu. After the decline of history, one family moved from Shandong to Zou, which is the ancestor of Mencius. Historical Records Biography of Mencius and Xun Qing says that Mencius is a disciple of karma (1); Perhaps his teacher is not a prestigious person, so Mencius didn't say his name, just said, "I have never been a disciple of Confucius, but I am a scholar in a private school." (2) Mencius has great respect for Confucius. In "On Ugly Sun", he said: "Born from the people, it is not filled with Confucius". You can learn from Confucius if you like.
Mencius traveled to Qi, Song, Teng, Wei and Lu for more than twenty years. The exact time when he traveled to other countries is not very accurate, and he can only explain the approximate time and situation according to the records in Mencius.
Mencius first went to Qi in Qi Weiwang (356 BC-320 BC). At that time, puffed up with the notoriety of "unfilial", Mencius was "drifting with the flow and being polite". He was very frustrated in Qi, and left Qi without accepting Wang Wei's "one hundred gold" gift. Around 329 BC, Song Gongzi proclaimed himself emperor, and Mencius arrived in the State of Song. In the Song Dynasty, Teng Wengong was still a prince, and he met Mencius when he went to Chu to pass by the Song Dynasty. "Mencius' Tao' is good, and his words will be called Yao and Shun. "He came back from Chu State and met Mencius in Song State. Mencius said, "Do you doubt my words? This is just the husband's way. " It means that as long as you study the "first king" well, you can govern Tengguo well. Soon, Mencius accepted a gift of 70 yuan, left Song State and returned to Zou State. According to records, Zou and Lu had a conflict. Zou Mugong asked Mencius: "I have thirty-three dead people, but the death of the people is also. "Punishment, invincible; If you don't punish him, you will see him die for a long time without saving him. If so, what can I do? " Mencius replied: "in the fierce year, the monarch and the people were old and weak, the strong were scattered everywhere, and thousands of people were absent;" And your warehouse is impregnable and the vault is full, so I can't tell you. It is slow and disabled. "He said, it's like Ceng Zi said: How do you treat others, others will repay you. Now, your people have a chance to get revenge. Don't blame them! " If you are kind, Simin will kiss you and die for a long time. Teng died, and sent friends to Zou Guolai twice to ask Mencius how to deal with the funeral. After Teng Wengong ascended the throne, Mencius came to Tengguo. Teng Wengong personally asked Mencius for advice on how to govern the country. Mencius said, "Civil affairs cannot be delayed. "He believes that only when people have a fixed industrial income can they have a stable ideological and moral and social order. After the people's lives are guaranteed, they must also be educated in "human relations." People are above and the king is below. " Teng Wengong sent his courtiers to inquire about the Jing Tian system. Mencius said: "Benevolence must go through first". Then I talked about the well field system. Finally, I said the general situation. You and your monarch should follow it.
Xu Xing, a farmer who has a word for Shennong, came to Tengguo from Chu. Xu Xing advocates that all the people should cultivate food and oppose exploitation and oppression in vain. Advocate physical transactions, where the quantity and weight of goods are equal and the price is the same. Sean's brothers are very much in favor of Xu Xing's idea of "abandoning school and studying". Xu Xing's thought of opposing exploitation is progressive. However, he denied the social division of labor by small-scale peasant egalitarianism, which violated the law of social and historical development. Mencius grasped this weakness of Xu Xing and talked about the truth of "uneven things". By dividing "labor" and "labor", he demonstrated the "rationality" of the exploitation system and class oppression.
Mencius saw clearly that Teng Guo's own life was at stake, and it was impossible to carry out his political ideas. In the fifteenth year of Liang Huiwang (320 BC), he left Tengguo for Wei. At this time, Mencius was 53 years old. King Hui met Mencius and asked, "Hey, is it good for the country to come from afar?" Mencius was most opposed to the monarch saying "profit", so he replied, "King, why talk about profit? Only benevolence and righteousness. " In 353 BC, Wei was defeated by Qi in the Battle of Guiling. In 34 1 year BC, Wang Wei Shen was captured by the Qi army and died in the Battle of Maling. In 340 BC, Qin Shangyang led an army to attack Wei and captured the son of Mao, a general of Wei. In 330 BC, Wei cut the land on the west of the river to Qin, and in 328 BC, he cut fifteen counties to Qin. In 323 BC, Zhao Yang, the State of Chu Lingzhu, led the troops to break Wei Jun in Xiangling and gain the land of Wei Bacheng. Therefore, King Hui of Liang said to Mencius, "The State of Jin and Mo Qiang know everything in the world. And my body, the East was defeated by Qi, and my eldest son died; West, lost seven hundred miles in Qin; The south is a disgrace to Chu. I'm ashamed of it, and I'm more willing to pour it than the dead. If so, what can I do? " Mencius told Liang a set of methods of benevolent governance for the people. In this way, he said, even with sticks, Qin Chu's army can fight with powerful soldiers. Liang asked how to retaliate against Chyi Chin Chu, and Mencius answered the vague truth, which was of course ignored by Liang. In the second year of Mencius' arrival in Wei, Liang died and his son Liang Xiang succeeded him. Mencius met King Liang Xiang and had a bad impression on him, saying that he didn't look like a monarch. At this time, he died and inherited the throne. Mencius left Wei for Qi.
In the second year of Qi Xuanwang (3 18 BC), Mencius visited Qi again and was treated with courtesy.
When Qi Xuanwang met Mencius, he asked, "Can you smell Qi Huan and Jin Wen?" Mencius replied, "Zhong Ni's followers don't know what to say or write, but those in the future don't know. If there is nothing, it is king! " (1) Qi Xuanwang wants to emulate Qi Huangong and Jin Wengong; Mencius' political proposition is to follow the example of the "former king" and implement "benevolent government". His principles of "protecting the people as kings" and "controlling people's property", although noting the long-term interests of the feudal landlord class, are not the top priority of "enriching Qiang Bing", so they are regarded as a "conservative and ignorant world".
The prince of Yan ceded the country to Yan Xiangzi, causing civil strife in Yan. In 3 14 BC, he took the opportunity to send troops to attack Yan state, and it took only 50 days to win a total victory. Qi Xuanwang said to Mencius, "Why should rulers be more kind to those who try to attack me?" Mencius said, "It is enough for you to make an order quickly, go against your way, stop your heavy weapons, seek for others, establish a monarch and then go." 2 don't listen, "Ren Yanpan". King Qi said, "I am single-minded about Mencius." (3) Mencius gave Qi Xuanwang many suggestions, but all of them were useless. He had intended to rely on Qi Xuanwang to carry out his political ideas, but Qi Xuanwang only respected him as a respected scholar, instead of trying to realize his political ideals. Mencius also saw this clearly and was ready to return to China. Qi Xuanwang sent someone to tell Mencius: "I want China (the capital of China) to give Mencius a room and raise 10,000 disciples, so that all doctors and China people are ashamed." This is actually taking Mencius as a signboard and winning the reputation of respecting the virtuous and valuing the people.
According to Sun Chou-xia, Mencius left Qi State and stayed at the border of Qi State for three nights. Someone asked him why he was so slow. He said, "It's too early to be out of the day for three nights. How can you change it? " ! If the king changes, he will give back. "If the king uses it, he will be a disciple of Qi Min and the people of the world will be safe. "Others said," I see Old Master Q Q, and you look unhappy. "Mencius said," Within 500 years, there will be kings and celebrities. He is over 700 years old since last week. In its number, it is too much; You can do it if you test it at the right time. Husbands don't want to rule the world; If you want to rule the world, who can you give me? Why am I not ready? " From the point of view of historical cycle theory, he thinks there will be a "king" to unify the world. He pinned his hopes on Qi Xuanwang, hoping to make a difference in Qi, but his hopes failed and he had to leave Qi.
Qi and Chu once had an alliance contract. Qin asked Zhang Yi to use the benefits of land to trick him into breaking up with Qi. When Chu broke off diplomatic relations, Chu also found himself being bullied. In 3 12 BC, Chu Da sent troops to fight against Qin State, and was defeated by Qin State twice. When Qin and Chu were going to war, Mencius went from Qi to Song and met Zhang Song in Shiqiu. In Gao Zi Xia, Song Ying heard that Qin Chu was going to fight, and he wanted to say that Qin Chu had stopped fighting. Mencius asked Zhang Song, what is the purpose of his talk about Qin and Chu? Zhang Song said, "I would sayno." Mencius opposed "profit" and advocated "benevolence and righteousness". He said: "Mr. Eli said that King Qin Chu and Qin Chu Wang Yue were beneficial to him, so as to stop the division of the three armies. It is the people of the three armed forces who enjoy it and enjoy it. " "Monarch, father and son, brother finally (completely) towards righteousness, they are interlinked. However, there will be nothing for the undead. " "This, father and son, brother Eli, also with kindness, rather than the king, not have also. Why bother to make a profit? " He said: "The ambition of the former king was great, but the title of Mr. Wang was not."
When Mencius visited Song again, Song was already king. In the summer, Mencius' disciple asked, "Song, a small country. I want to be king today, and I want to cut it. So what? " Mencius said that the conquest of Zheng of Tang and Wu was to save the people in from the mire and kill the cruel monarch, which won the support of the whole world and was "invincible in the world". "If you were a king, you would expect and want to be a king all over the world. Although Qi and Chu are big, how can they be? "
Soon, Mencius left Song State and came to Lu State. At this time, Lu (reigned from about 322 BC to 302 BC) was ready to put Mencius' disciple Le Zhengzi in power. Lu is going to visit Mencius because his favorite minister Zangcang spoke ill of Mencius and changed his mind. Le Zhengzi told Mencius this story. Mencius said with great emotion, "It's a pity that I didn't meet Lv Hou. How can Zang's son make it difficult for him? " Mencius was over sixty years old, so he returned to his hometown, Zouguo, and stopped traveling.
Mohism and Yang Zhu School are the most influential schools to contend with Confucianism. Mencius said: "Yang Zhu's words are all over the world, and the words of the world do not belong to Yang, but to Mo." (1) He also said, "Those who escape from ink must belong to Yang, and those who escape from Yang must belong to Confucianism." (2) Mencius denounced Yang and Mohism, saying that "Yang and Mohism have infinite ways, while Confucius' way is out of reach. Falsely accusing the people is heresy and full of benevolence and righteousness. Benevolence is full, animals eat people, and people eat people. I'm afraid of this. I'm idle (keep) the way of saints, stay away from Yang and Mo, and don't talk obscenity. " (3) He said that he severely refuted Yang and Mo's heresy, and he inherited the cause of Dayu, Duke Zhou and Confucius. If he wants to be upright, he must cultivate Yang and Mo. His disciple Gong Duzi told him that others said he was argumentative. He said, "Is it argumentative? I have to do this. He who can speak from the sun is also a saint. "
Mencius' life experience, much like Confucius's, led a long-term private lecture life, and traveled around the world with his students with political ambitions after middle age. At the peak of students' entourage, there are dozens of cars behind and hundreds of followers behind (4). He was also entertained by local authorities. Wherever he went, he criticized the monarch unscrupulously and even accused him of "taking care of him" (5), but his political views were not accepted. Mencius returned to his hometown in his later years and engaged in education and writing. He said: "it is the happiest thing to be educated by talents in the world." Mencius did not have as many disciples as Confucius, but he was a famous educator in the Warring States period. Historical Records Biography of Mencius and Xun Qing said that he "retired from Zhang Wan's disciple's preface to the poem book, stated Zhong Ni's meaning, and wrote seven pieces of Mencius." Ying Shao's "Customs Pass the Poor" and Ban Gu's "Records of Han Shu Literature and Art" all say that Mencius has eleven articles. Zhao Qi's Meng Ziming distinguishes between true and false: Mencius wrote seven books, including four books on sex, literature, filial piety and politics, which are not profound and similar to the internal ones, but they seem untrue to Mencius, and later generations rely on them. Today's Mencius is a fake of the Ming Dynasty.
Mencius recorded Mencius' political activities, political theory, idealistic philosophy and ethical education thoughts. There are many annotation books, including Mencius Zhang Sentence, Zhu's Notes on Mencius, Qing Dynasty Mencius Justice and Yang Bojun's Notes on Mencius Translation.
Benevolence
The core of Mencius' political proposition is the theory of benevolent government. The economic content of the theory of benevolent governance is the "well field system" under the mining field system, "the dead migrate without leaving their homes, the countryside is in the same well, they are friends in and out, they help each other and help each other in sickness", and "there are 900 mu of wells, including public fields. Eight are private ownership, raising public land together; Never put off till tomorrow what you can, dare to treat private affairs again. " Mencius put forward the theory of constant production and perseverance. He said: "The people are the way, and those who have constant production have perseverance." Then describe an ideal picture from "continuous production":
Five acres of houses, trees are mulberry, and fifty people can wear clothes and silks. Chickens, dolphins and dogs are all domestic animals, so there is no time to waste. Seventy people can eat meat. Hundreds of acres of land, race against time, a family of eight can be hungry, eager to ask for advice, apply for filial piety, and those who give it away can't bear to wear it on the road. Old people eat meat and wear clothes and silks. Li people are neither hungry nor cold, but they are not kings and have nothing.
The description of this picture can be found in the book Mencius, and the content is similar. According to the dedication, this is the system of the Zhou Wenwang era. It reflects the feudal small-scale peasant economy with the combination of agriculture and weaving, self-sufficiency and labor tied to the land; It also has the color of the village community land grant system. It advocates the education of "filial piety" under the condition that "the people are not hungry or cold" and promotes the stability of social order with family order. At the same time, this is the ideal of "Wang Zhidao first" that Mencius yearned for.
Mencius opposed the so-called "tyrants and corrupt officials must slow down their economic circle", that is, "open up fields and seal borders". He put forward the idea of "heavy boundary" and described it as the primary task of implementing benevolent government. He said: "Benevolence must start from the border." (3) The actual content of this proposition is to enable the nobles to preserve the land and maintain the wealth of the world. The so-called "the world is right, and the land division system can be determined."
Mencius believes that the monarch only cares about "the treasure of the monarch is solid and the treasury is full" (5), regardless of the sufferings of the people. The monarch only cares about pleasure and puts the people in dire straits. In this way, the contradiction between the upper and lower classes is sharp, the labor force escapes, and the people "put down evil things and do everything for themselves" (5). The only way to eliminate this social crisis is to "be kind and the people of Sri Lanka will get close to it." ⑦
"Government gains the people" and "people value the monarch" are important political contents of Mencius' theory of benevolent government. In Mencius' view, whether the monarch can maintain political power mainly depends on whether he can win the support of the people. In "On Li Lou", he said: "If there is a way in the world, then the world will be for the people." He opposes "abusing the people" and "mobs": "If you attack the people violently, you will die; Not so good, that country is in danger; The name is quiet and complete. Although the dutiful son loves his grandson, he will never change his life. " He believes that winning the hearts of the people lies in winning the hearts of the people: "The way to win the hearts of the people, win the hearts of the people, win the hearts of the people." "Valerian, Zhou lost the world and lost his people; He who loses his person loses his heart. " How can we win the hearts of the people? He said: "If you have a kind heart, you can stay with it if you want, and don't do anything evil." He also said: "Good governance is not as good as good education. Good administrators fear it, while good educators love it. Good governance gains people's wealth, and good education wins people's hearts. " 1 "The world is not convinced, and the king is not there." (2) Mencius emphasized that the moral consciousness of the ruling class should be instilled in the people to stabilize social order. He also noticed that ensuring people's material life is an important condition to convince people. "If a wise monarch controls the people's property, he can support his parents and wife, be full of happiness all his life, be free from death in a fierce year, and then drive away the good, and the people will be light." (3) In short, the rulers should consider the sufferings of the people, and should not enjoy themselves alone, let alone "drown their people". Only in this way can we win the world. He said in "Hui Liang Wang Xia": "Those who enjoy the people will enjoy themselves; People have their worries, and people have their worries. Joy in the world, worry in the world, not the king, nothing! "
Mencius' thought of "rule by man" was aimed at the massive population loss at that time, trying to solve the labor crisis that "the people in neighboring countries did not increase less, but the people in our country did not increase more". He once said to Qi Xuanwang: "Today, the king is in power and benevolent, so that all the people in the world want to stand in the dynasty, all the cultivators want to plow in the king's field, all the merchants want to hide in the king's city, all the travelers want to paint the king, and all those who want to be sick with the king want to stay in the king." This is what it means. He believes that the effect of "winning the people" is to let "the effect die and the people go away." ⑥
On the basis of "people-oriented politics", Mencius further put forward the idea that "people are more important than kings". He said: "The people are the most important, the country is the second, and the monarch is the light." ⑦ He regarded the people as an indispensable element of the country: "Treasures of princes: land, people and politics." He believes that in a country, people are indifferent to change, but the country that symbolizes political power, the monarch in power, and even the son of heaven may change. He said: "The princes are in danger and the state affairs are changing. Sacrifice is complete, prosperous and clean, and sacrifice is timely. However, drought and water overflow will change the country. " Pet-name ruby "Hui Liang Wang Xia", ask Mencius: "Jie, cut Zhou", "I kill my king, what can I do?" Mencius replied: "The benevolent thief, the righteous thief, and the lame. A thief is a husband. I have heard of killing my husband, but I have never heard of killing the king. " Mencius asked the monarch to be benevolent, and the starting point of attaching importance to the people was to maintain the autocratic monarchy. He said: "Jun is ruthless, Jun has righteousness, Jun has righteousness. One is the monarch, and the country has been decided. " But in his time, it was still a wonderful idea.
Theory of human nature being good
The theoretical basis of Mencius' theory of benevolent governance is the theory of good nature. Mencius believed that everyone had "conscience" and "goodness". "People who can do things that they don't learn are good at things; Those who don't worry have a conscience. " This kind of "goodness" that can be achieved without learning and "conscience" that can be known without thinking is the innate "goodness". "Everyone has a secret heart, and everyone has a heart of shame and evil; Everyone has a respectful heart; Everyone has a heart of right and wrong. " (3) Four kinds of goodness in people's minds constitute four kinds of "goodness", namely four kinds of moral qualities. The so-called "observe words and observe colors, be kind to others"; Shame and nausea, righteousness also; Respect people's hearts, courtesy also; The heart of right and wrong, the heart of wisdom. He compared this "natural death" to human limbs and said, "A man has four ends, but he still has four bodies." In other words, these four "natural deaths" are as indispensable as human limbs. Anyone who doesn't have these four "happy endings" is regarded as "inhuman" by Mencius. These moral qualities are not only possessed by everyone, but also the innate nature of "benevolence, righteousness and propriety are deeply rooted in the heart", that is, "benevolence, righteousness and propriety are not given to me by the outside world, but I am born with them". This has embarked on the road of idealism transcendentalism. But Mencius also believed that environment and education have an influence on people. He said: "seclusion does not teach, close to an animal." Mencius also declared: "those who do their best know their nature;" If you know its nature, you will know its nature. It is natural to keep your heart and cultivate your nature. " (3) This dedicated, intellectual and knowledgeable line of understanding, as well as its purpose of understanding, nourishing and dealing with nature, leads the theory of human nature to the mysticism of "the correspondence between man and nature". Naturally, he taught people to pay attention to self-cultivation, to be complacent in further study, to do wrong things, to be self-centered, and to demand that "wealth should not be lewd, poverty should not be moved, and powerful people should not be bent" (4), which also had his positive side. However, he overemphasized the subjective spiritual function of human beings, and asserted that "everything is for me", "noble spirit" and "the biggest and strongest, straight and harmless, stuffed between heaven and earth", and he entered a dead end of mysticism.
Mencius' exposition of benevolence, righteousness, propriety and wisdom in Li Lou highlights the position of benevolence and righteousness, and the function of propriety and wisdom is to strengthen the importance of benevolence and righteousness. "The reality of benevolence is also close. The truth of righteousness, from brother is also. The truth of wisdom is that knowing both is also the truth. The reality of the ceremony, the festival is also. " He also used children's "innate", "love for relatives" and "respect for elders" to illustrate that benevolence and righteousness are universal virtues. "Children love their loved ones. As long as he is here, he respects his brother. Dear, benevolent; Respect for elders, benevolence and righteousness. " It can be seen from this that the "four ends" that Mencius repeatedly emphasized "rooted in the heart" are mainly the two ends of benevolence and righteousness. And what he said about benevolence and righteousness, its actual content is loyalty and filial piety emphasized by Confucianism: "Those who leave their relatives have no benevolence, and those who leave their husbands have no righteousness." From today's point of view, it shows that what Mencius wants to maintain is the moral principle of "pro" and "respect" of the feudal landlord class. Mencius especially opposed the theories of Yang Zhu and Mo Zhai. In Under, he denounced: "Yang thinks that I have no monarch, Mohism loves me without father, without father and without gentleman, and I am an animal." This is also from the perspective of respecting the monarch and kissing.
Since human nature is good, morality such as benevolence, righteousness, courtesy and wisdom are rooted in the heart, why can't some people be "benevolent" when they behave badly? In Mencius' view, this is caused by people's pursuit of "profit desire" and the loss of "goodness", not because of natural differences, but because of the environment. "It's natural that it didn't fall from the sky, but it's also true that it's trapped in my heart." To this end, he advocated self-cultivation to find the lost "goodness". He believes that the purpose of education is also: "I don't want anything else, just ask him to rest assured." ②
Mencius regarded "benevolence and righteousness" and "lust for profit" as two fundamental opposites. Although he put forward the idea that everyone has goodness, in fact, he thinks that "little people" have lost "goodness" and only gentlemen have retained it; "Shu Ren goes, and the gentleman stays." (3) "a gentleman is different. With its intention. A gentleman is considerate with benevolence and considerate with courtesy. " (4) He regards "benevolence and righteousness" and "lust for profit" as the signs to distinguish the gentleman from the villain, the ruler from the ruled. "If you want to know the difference between obedience and wisdom, there is nothing else, and it is also beneficial and good." ⑤ "Cockcrow breeds good people, and it is also good, and it breeds good people, and the soles of the feet are also good." Based on this prejudice, Mencius paid different attention to the monarch and how the monarch ruled the people when he publicized his political views. He preached "benevolence and righteousness", "Wang Zhidao first" and "benevolent government" to the monarch; When it comes to how the monarch rules the people, it shows that in order to consolidate the rule, people must be given certain material benefits and "education" must be emphasized.
"Wang Zhidao first"
The historical basis of Mencius' theory of benevolent government is "before Wang Zhidao". The "former Wang Zhidao" mentioned by Mencius refers to the "former king's administration". The "former king" he said refers to the Tang Dynasty, often represented by Yao and Shun. The so-called "words must be called Yao and Shun" (1) "is the way of Yao and Shun, not Chen" (2). Mencius praised Wu Wen, and even more praised Yao and Shun. He not only praised Yao Shun's moral quality, but also regarded Yao Shun as a model of political standards and behavior. He said: "Yao Shun also has sex. Tang Wu, body also. The five tyrants are also fake. " (3) and said: "rules, party member to also; Saint, interpersonal relationship is extremely important. If you want to be a monarch, do your best; If you want to be a minister, do your best. Both methods are just Yao and Shun. Don't respect the monarch because of obedience. If you don't rule the people by Yao, you will steal their people. " (4) When Mencius and Bai Gui discussed the tax system, they thought that tax collection was "lighter than the way of Yao and Shun, and there were also big and small; If you want to be more important than Yao Shun, you have to be big and small. In Mencius' view, "benevolent government" should be regarded as a political norm, just like the functions of rules and temperament. He said:
Leaving Lou Zhiming, he lost his son's cleverness. If you don't follow the rules, you can't be party member. Shi Kuang's cleverness is not based on six tones or five tones. Yao and Shun are not benevolent and cannot govern the world. Today, there is a benevolent heart, and the people are not affected by it. They cannot be punished by future generations and cannot go to Wang Zhidao first. ..... According to the law of the former king, there can be nothing. Saints not only exhaust their eyesight, but also take rules as the criterion, thinking that party members are straight and invincible. Not only exhausted, but also follow the six methods and five tones, which cannot be used; I have exhausted my efforts, followed by the policy of forbearing others and covering the world with benevolence. Therefore, for the high, it must be due to the hills, and for the low, it must be due to Chuanze. Wouldn't it be wise not to be in Wang Zhidao for a while? ①
As can be seen from the above quotation, Mencius' "benevolent policy" is "a policy that cannot bear others". He put great emphasis on "Wang Zhidao first" and highlighted Yao Shun, a legendary figure at the end of primitive society, to illustrate his political views. He said that "Yao and Shun can't govern the world without benevolent governance", which is raising his ideal position of benevolent governance. Mencius' theory of benevolent government and its historical basis, as Xunzi said, are "built on the old foundation", and his methods are far-fetched.
Mencius put forward "Wang Zhidao first" in the hope of rectifying the politics at that time with "benevolent government". He believes that politics in the Spring and Autumn Period and the Warring States Period is a retrogression of history. He said: "The five tyrants are also sinners of the three kings. Today's princes are also sinners of the five tyrants. Today's doctors are also guilty of princes. " (3) He added: "From now on, the current customs have not changed. Although it is in harmony with the world, it cannot be done once. " He believes that the change and development of social history is a cycle of chaos control. He said: "The world has been born for a long time. Once it is cured, it will be chaotic." ⑤ This reciprocating cycle takes about 500 years as a cycle. Within 500 years, there must be a "holy king" to create peace and prosperity. During this period, there will inevitably be prominent figures to assist the "holy king." The so-called "there must be a king in 500 years, and there must be a celebrity in the meantime." Mencius said confidently, "Who else is there besides me in today's world?" . It seems that he was a "celebrity" then.
In Mencius' view, the principle of governing the country is the same in ancient and modern times. He said that Shun and King Wen were born in the East and the other in the West, more than a thousand miles apart, with a time difference of more than a thousand years. "If it is successful in China, if it is a symbolic festival, then the saints will come first." (1) and said: "Everyone has the heart to bear others. The late king had a heart that could not bear others, and Sri Lanka had a policy that could not bear others. With an unbearable heart, you can't endure the politics of others and rule the palm of the world. " Mencius believed that the Warring States period had good conditions to achieve "Wang Zhidao first". He said: "The king did not do it, and there was no negligence at this time; The people's haggard is even worse than at this time. Hungry people eat easily, and thirsty people drink easily. ..... At present, Wancheng is a country with benevolence, and the people enjoy it, but it is still hanging. People with semi-ancient stories will do twice as much, but that's the truth. " Mencius did not understand that politics changed with the development of social and economic life; He didn't understand that Yao Shun, the leader of clan and tribe at the end of primitive society, was essentially different from the monarch of class society. He hoped that "pre-Wang Zhidao" would reappear in the Warring States period and put forward the theory of historical cycle. Social history has been developing in a spiral form, and Mencius' statement that "there must be a Wang Xing in 500 years" misinterprets "spiral" as "cycle". In fact, this viewpoint of controlling chaos and changing cycles is that history is unchangeable and "Wang Zhidao is in the front" is an eternal truth. This reflects his historical idealism.
Mencius was a thinker of the feudal landlord class. Judging from the content of his "benevolent government" and its theoretical basis "theory of good nature" and historical basis "Wang Zhidao first", his starting point is idealism, conservatism and harmony; But there is also an ancient democratic side. This idea of hating tyranny and attaching importance to people's economic life and its political importance is of progressive significance. This thought has played different roles and exerted great influence in different periods of history.