Mencius

English translation: Mencius; Meng.zi

Name: Ke

Character: Ziyu; Ziche; Ziju

Birthplace: Zoucheng, Lu State (now Zoucheng, Shandong Province)

Birth and death: 385 BC? -304 BC?

Overview of Mencius

Mencius was a famous thinker in ancient China and a representative figure of Confucianism during the Warring States Period. Mencius studied under Zisi (some say he was a student of Zisi), inherited and carried forward Confucius' thoughts, and became a generation of Confucian masters second only to Confucius. ".

Mencius wrote the book "Mencius". There are seven chapters of "Mencius" handed down from generation to generation, which are one of the Confucian classics. Mencius learned from Zisi, inherited and developed Confucius' thoughts, and became a generation of Confucian masters second only to Confucius. He was known as the "Senior Sage" and was called "Confucius and Mencius" together with Confucius. The theory of human nature is the starting point of Mencius' theory, and its main propositions are the theories of "benevolent government" and "kingly way". Sima Qian believed that "Mencius" was written by Mencius himself. "Meng Ke did not agree with what he said, so he withdrew and prefaced "Poems" and "Books" with Wan Zhang, describing Zhongni's meaning, and wrote seven chapters of "Mencius"." ("Historical Records") "Biographies of Mencius and Xun") However, there are also opinions that, judging from the terms used in the book, the compiler was most likely a disciple of Mencius, and the book was written around the middle of the Warring States Period.

There are seven chapters in "Mencius". The titles are: "King Hui of Liang" (Part 1 and Part 2); "Gongsun Chou" (Part 1 and Part 2); "Teng Wengong" (Part 1 and Part 2); "Li Lou"; "Wan Zhang" above and below; "Gao Zi" above and below; "Jie Xin" above and below. During the Southern Song Dynasty, Zhu Xi combined "Mencius", "The Analects of Confucius", "The Great Learning (Book)" and "The Doctrine of the Mean" together as the "Four Books". Until the end of the Qing Dynasty, the "Four Books" had been a required part of the imperial examination.

The distant ancestor of Mencius was the Mengsun family, a nobleman of the Lu State. Later, his family declined and he moved from the Lu State to the Zou State. His father died when he was three years old, and he was raised by Meng's mother. Meng's mother was very strict in raising her children. Her stories of "moving to teach her children" and "three broken opportunities" have become beautiful stories through the ages. There is a saying in "Three Character Classic": "Mencius' mother chose her neighbors." "place".

Mencius learned from Zisi, but he admired Confucius and believed that "since the birth of the people, no one has been more prosperous than Confucius." Mencius traveled around the Qi, Jin, Song, Xue, Lu, Teng, and Liang countries to lobby for his ideas of "benevolent government" and "kingly way". However, because the princes and countries were busy with wars at that time, almost no one adopted his ideas on governing the country. Mencius is one of the most important representatives of Chinese Confucianism, and his thoughts have a great influence on later generations.

But his status was not very high before the Song Dynasty. Since Han Yu's "Yuan Dao" listed Mencius as the only person among pre-Qin Confucians who inherited Confucius' "Taoism", there was a Mencius "upgrade movement", and Mencius' status gradually improved. In the fourth year of Xining (1071), the reign of Emperor Shen of the Northern Song Dynasty, "Mencius" was listed as one of the subjects of the imperial examination for the first time. Later, "Mencius" was upgraded to a Confucian classic. Zhu Xi of the Southern Song Dynasty combined it with "The Analects of Confucius", "Great Learning" and "The Doctrine of the Mean" into the "Four Books". In the first year of Zhishun of the Yuan Dynasty (1330), Mencius was conferred the title of "Ya Sheng Gong", and he will be called "Ya Sheng Gong" from now on, and his status is second only to Confucius. His thoughts and the thoughts of Confucius are collectively called "The Way of Confucius and Mencius".

According to legend, Mencius was a descendant of the Meng Sun family, a nobleman of the Lu State. He lost his father when he was young and his family was poor. He once studied under Zisi. After completing his studies, he lobbied the princes as a scholar in an attempt to promote his political ideas and went to Liang (Wei), Qi, Song, Teng and Lu. At that time, several big countries were committed to enriching the country and strengthening the military, striving to achieve unification through violent means. Mencius's theory of benevolent government was considered "far-flung and broad-minded" and had no chance of being implemented. Finally, he retired to give lectures, and together with his students, "prefaced the Poetry and the Book, described the meaning of Zhongni, and wrote seven chapters of Mencius."

When Mencius was a child, his mother found three places for him to give him a good learning environment. Later generations call it Meng's mother's three moves

In the era when Mencius lived, hundreds of schools of thought contended, and "the words of Yang Zhu and Mo Zhai filled the world." Mencius fiercely criticized it from the standpoint of Confucianism. Mencius inherited and developed Confucius' thoughts and put forward a complete ideological system, which had a great influence on later generations and was revered as the "lesser sage" second only to Confucius.

Mencius inherited and developed Confucius’ thoughts on moral governance and developed it into the theory of benevolent government, which became the core of his political thought.

He applied the principles of "kinship" and "longevity" to politics to ease class conflicts and safeguard the long-term interests of the feudal ruling class.

Mencius closely integrated ethics and politics and emphasized that moral cultivation is the foundation for doing good politics. He said: "The foundation of the world lies in the state, the foundation of the country is at home, and the foundation of the family is in the body." Later, "Xiu Qi Zhiping" proposed in "The Great Learning" was developed based on Mencius's thinking.

Mencius summarized four moral norms, namely benevolence, righteousness, propriety, and wisdom. At the same time, he summarized the human relations into five types, namely "father and son have kinship, monarch and ministers have righteousness, husband and wife have distinction, elder and young have order, and friends have trust".

The highest category of Mencius' philosophical thought is heaven. Mencius inherited Confucius's idea of ??destiny, eliminated the remaining meaning of personal God, and imagined heaven as a spiritual entity with moral attributes. He said: "Sincerity is the way of heaven." Mencius defined the moral concept of sincerity as the essential attribute of heaven, and believed that heaven is the origin of the inherent moral concepts of human nature.

The Second Sage---Meng Ke

Privately followed Confucius

Meng Ke developed Confucius' thoughts of "rule by etiquette" and "virtuous government" and advocated the "kingly way" , advocated "benevolent government", and used this to lobby the princes in Qi, Liang, Lu, Zou, Song, Teng and other countries.

The people are the most important, the country is the second most important, and the king is the least.

The "kingly way" mentioned by Meng Ke is "to practice benevolence with virtue". Meng Ke believed: "If you are a king with benevolent government, you can't control it." In other words, no one can stop the unification of the world through "benevolent government". He believes that to implement "benevolent government", we must first win the "popular support", and rulers should treat the people with "benevolent heart". He also proposed that we should pay attention to the people. He said: "The people are the most important, the country is the second, and the king is the least." But at the same time, he also emphasized the unchangeable status of the rulers and the ruled. He said: "Those who work hard govern others, and those who work hard govern others; those who govern others eat others, and those who govern others eat others. Tongyi also."

Believe that human nature is inherently good

Meng Ke’s theory of the goodness of human nature is the basis of his theory of “benevolent government” and the basis of his educational theory. He believes that human nature is innate, and people are born with a "good nature", that is, a tendency to do good. These "good qualities" are innate and inherent in the heart. Therefore, it is also called "conscience".

Education is crucial

Mencius believed that although human nature has the "good qualities" of benevolence, righteousness, propriety, and wisdom, moral cultivation must also be strengthened through education. Try to expand and develop these "good practices" as much as possible. He advocated that as long as people continue to explore the "goodness" in their hearts, they will achieve understanding of destiny through their understanding of human nature.

Meng Ke emphasized inner moral cultivation; but at the same time, he did not deny the influence of acquired environment on human nature. He believes that the acquired environment can change the innate mind, and acquired bad habits can make people lose their good nature. Meng Ke believed that the role of education was more effective than that of politics. He said: "Good government is not as good as good teaching to win the people. Good government will be feared by the people, good teaching will be loved by the people, good government will win the people's wealth, and good teaching will win the people's hearts." In order to win the hearts and minds of the people, he proposed that we should pay attention to cultivating gentlemen or men who "understand human ethics". He said: "Teaching human relations, father and son are related, monarch and ministers are righteous, husband and wife are distinguished, elders and young are orderly, and friends have trust" ("Teng Wen Gong 1").

This is a real man

The gentleman proposed by Meng Ke refers to a person who can implement "benevolent government" and "kingly way", is a person who can "live in benevolence and justice", and It can be said that "wealth and honor cannot lead to sexual immorality, poverty and lowliness cannot move, and power cannot yield".

Key points of Mencius’ theory

1. Theory of Mind

1. Good nature and the four ends - the origin of moral value

Mencius’ "The Theory of Good Nature" mainly develops Confucius' concept of "benevolence". "Benevolence" in Confucius lacks a theoretical basis and has not yet explained the problem of "the origin of moral values". Therefore, Confucius wanted to establish "the consciousness of the origin of moral values" and believed that goodness is the basic consciousness of human beings. This consciousness is manifested in the four aspects of compassion, shame, resignation, and right and wrong. The "four ends" illustrate that the awareness of moral values ??is innate. This can supplement the shortcomings of Confucius' theory of "benevolence".

2. The distinction between righteousness and benefit - the argument of moral value

Mencius believed that the "four ends" are inherent in the conscious mind and belong to the "essence" of human beings, which is the so-called " sex". Human nature must be different from that of animals. This kind of nature that is "different from animals" is "good". He pointed out that the reason why people are not good is that they are blinded by selfish desires. Therefore, people should give up personal interests in order to achieve social justice. The purpose is to establish good personal ethics.

3. Nourishing Qi and cultivating virtue

Mencius proposed that one must rely on the cultivation and exertion of good nature to expand the "four ends" existing in the heart with all one's strength. Mencius called it "exhaustion" sex". The cultivation of "fulfilling one's nature" cultivates awe-inspiring aura, making people become "real men" who "cannot be immoral in wealth, cannot be moved by poverty, and cannot be subdued by force." Then, by "unifying one's mind and spirit" to control one's emotions, one can become virtuous.

4. Moral Heaven

Mencius believed that the real world is a moral world, and the standard behind the source of morality is "Heaven", and the expression of "Heaven" in humans is "Heaven". sex". If a person has enough cultivation, he can understand heaven and achieve "the unity of heaven and man." b. Political thought

2. Political theory

1. People-centered theory

Mencius pointed out that "the people are the most valuable, the country is the second most important, and the king is the least important." It is believed that the government must protect the interests of the people, and the monarch should take care of the people as a prerequisite. Therefore, destiny lies in the hearts of the people and not in the monarch. If the monarch is unjust, the people can overthrow him; but if the monarch has a purpose, the people should stick to their posts.

2. Faxian kings

Mencius advocated that benevolent government must imitate the royal way of the previous kings (Yu, Tang, Wen, Wu, Chengwang, Zhou Gong) in governing politics, so that benevolent government can be implemented Implement it throughout the world.

3. Benevolent Government and Kingly Way

Mencius advocated that to implement benevolent government, one must first have a benevolent heart and then implement benevolent government. Mencius believed that "people have an intolerable heart" and therefore have "intolerable government". Benevolent government is a must-have condition for those who unify the world. The specific manifestation of benevolent government is to make the family and the people happy. We must implement the royal way and "respect the wise and enable the capable."

4. The concept of moral governance

Confucius's "benevolence" is a conscious morality; Mencius's "benevolence" also has the function of education. The monarch should cultivate virtue, which is a condition for implementing benevolent government, so it is advocated that "those with virtue govern".

5. Oppose hegemony

Mencius advocates benevolent government that conquers people with virtue, and opposes hegemony that conquers people by force. The purpose is to alleviate the suffering of people's livelihood and ease social conflicts, so Mencius advocates " Kingly politics", opposing hegemony and convincing others.

6. Restore the well-field system

Mencius believed that the ideal economic system was the "well-field system". The "well field system" means that the land is publicly owned by the state, and the state grants the land to the people for farming. However, the people also have to help cultivate the public land and pay taxes. Therefore, farmers will have "permanent property" (permanent fixed land property), and the country will be stable.

3. Educational Proposal - Implementation from beginning to end

Mencius believed that we should "obtain the world's talents and educate them" and advocated personality and moral education. He said: "I would like to express the teachings of Xiangxu and express the meaning of filial piety and brotherhood." Moreover, Mencius believed that self-cultivation is the basis of learning, but he also believed that people's good nature cannot be cultivated from the outside (education can only play a role in influencing), and it must ultimately be achieved by one's own thinking. In terms of self-cultivation methods, we advocate free development and take advantage of the situation.

In addition, Mencius also attached great importance to the learning environment. Only by placing students in a good environment and providing spontaneous education can they succeed.

The influence of Mencius’s teachings on later generations

A. Inspiring unexplained Neo-Confucianism

Mencius proposed the “Learning of the Inner Sage” and pointed out that human nature is good, as long as everyone Expand your good nature, suppress your materialistic nature, and reflect on yourself. This introspective cultivation method became the mainstream of Confucianism in later generations. Cheng Hao, Cheng Yi, Lu Jiuyuan, Wang Yangming and other Neo-Confucianists of the Song and Ming dynasties all inherited Mencius's teachings in this area.

B. The formation of the concept of "Taoism"

During the time of Mencius, Yao, Shun, Yu, Yu, King Wen, King Wu, Duke Zhou, Confucius, etc. were regarded as the "Taoism" of Confucianism (Knowledge system inherited from one source). From then on, Confucian orthodoxy and Confucian thought became an inseparable whole.

C. The influence of people-centered thought

Mencius’ people-centered thought and his proposition of benevolent government are all based on the support of the people. This revolutionary theory became the original idea of ??traditional Chinese political theory. Although this theory lacked the spirit of modern democracy, it became the rational source of restraining monarchy in the traditional governance system.

Mencius’s idea of ??“producing property for the people” has become the highest ideal of economic systems in the past dynasties, such as the land equalization system of the Sui and Tang Dynasties.

Mencius’ famous sayings

(1) Without rules, there will be no circle.

Without compasses and rulers, squares and circles cannot be drawn correctly.

(2) Right, and then the severity; degree, and then the length.

Only when a translation is weighed can one know its importance; only by measuring it can one know its length.

(3) People do not do anything, and then they can do something.

The translator has to do something in order to be able to do something.

(4) Although there are things that are easy to grow in the world, if they are violent in one day and cold in ten days, nothing can survive.

Even if there is a plant that is the easiest to grow, if you expose it to the sun for one day and freeze it for ten days, nothing will grow again.

(5) Those who advance sharply will retreat quickly.

Translation: People who move forward too quickly will retreat too quickly.

(6) The organ of the heart is thinking, and if you think, you can get it. If you don’t think, you can’t get it.

Translation: The organ of the heart is responsible for thinking. Only by thinking can we obtain, but without thinking we cannot obtain.

(7) Born in sorrow and died in happiness.

Translation: Sorrow and harm are enough to make people survive, and comfort and happiness are enough to make people die.

(8) Only benevolent people should be in high positions. Being unkind and holding a high position is spreading evil to others.

Translation Only benevolent people with high moral standards should be in a dominant position. If an unkind person with low morals is in a dominant position, his evil will be spread to the masses.

(9) If the emperor is unkind, he will not protect the world; if the princes are unkind, he will not protect the country; if the ministers and officials are unkind, they will not protect the ancestral temple; if the scholars and common people are unkind, they will not protect the four bodies.

Translation: If the emperor is not benevolent, he cannot preserve his empire; if the princes are not benevolent, they cannot preserve their country; if ministers and officials are not benevolent, they cannot preserve their ancestral temples; if ordinary people are not benevolent, they cannot preserve their own Body.

(10) If the king is benevolent, he will be invincible in the world.

Translation: If the monarch of a country loves benevolence, there will be no rivals in the world.

(11) Save penalties, reduce taxes, and make farming easier (n^u).

The translation reduces penalties and reduces taxes, so that people can cultivate deeply and carefully and get rid of filthy weeds early.

(12) The benevolent are invincible.

Translation: A virtuous person is invincible in the world.

(13) For a five-acre house with mulberry trees, a person in his fifties can wear silk clothes. Chickens, dolphins, dogs, and pigs will not lose their season. Those who are seventy years old can eat meat. If you do not take away a hundred acres of land, then a family of eight will not be hungry. I sincerely follow the teachings of Xiangxu and apply the meaning of filial piety and brotherhood. Those who are awarded white will live up to the road.

Translation: Each family is given five acres of land for their house, and mulberry trees are planted around it. Then, people over fifty years old can wear silk cotton-padded jackets. Domestic animals such as chickens, dogs, and pigs have the power to raise and reproduce. Then, people over the age of seventy will have meat to eat. The family gave him one hundred acres of land and did not hinder his production, so that the family of eight could have enough to eat. Run schools at all levels well and educate them repeatedly with the principles of filial piety and respect for elders. Then the old people with gray hair and beards will have someone to do the work for them, and they will no longer have to walk on the road with things on their heads and shoulders.

(14) By changing the fields and reducing taxes, the people can become rich.

Translation Doing farming well and reducing taxes can make the people rich.

(15) If a king is benevolent, he will never be unkind; if he is righteous, he will never be unjust; if he is upright, he will never be unrighteous.

Translation: If the monarch is benevolent, no one will be unkind; if the monarch is righteous, no one will be unjust; if the monarch is upright, no one will be unrighteous.

(16) Those who enjoy the happiness of the people will also enjoy the happiness of the people; those who care about the worries of the people will also worry about the worries of the people.

Translation: He who takes the happiness of the people as his own happiness, the people will also take the happiness of the king as their own happiness; he who takes the sorrow of the people as his own sorrow, the people will also take the sorrow of the king as their own of sorrow.

(17) Being benevolent is an honor, being unkind is a disgrace.

Translation: If the princes and ministers implement benevolent government, they will have glory; if they implement unbenevolent government, they will suffer humiliation.

(18) Those who have permanent property have perseverance, and those who do not have perseverance have no perseverance. If you don't have perseverance, you will do everything you can to ward off evil spirits.

Translation Only those who have a certain amount of industrial income will have certain moral concepts and codes of conduct. People who do not have a certain amount of industrial income will not have certain moral concepts and codes of conduct. If you don’t have certain moral concepts and codes of conduct, you will act recklessly, break laws and disciplines, and do anything.

(19) Fight for land and kill people to fill the fields; fight for cities and kill people to fill the city. This is called taking advantage of the land and eating human flesh, and the crime is not punishable by death.

Translation: Fighting for the land, killing people everywhere; fighting for the city, killing people all over the city, this is leading the land to eat human flesh, and even the death penalty is not enough to redeem them. sin.

(20) If the king regards his ministers as his hands and feet, then his ministers will regard him as his heart; if his ministers regard his ministers as dogs and horses, then his ministers will regard him as a countryman; if his ministers regard his ministers as earth and mustard, then his ministers will regard him as their own You are like a bandit.

Translation: If the monarch regards his ministers as his brothers and sisters, the ministers will regard the monarch as their confidant; If the monarch regards his ministers as cattle and horses, the ministers will regard the monarch as an ordinary person they meet on the road; The monarch will regard his ministers as ordinary people If it turns into soil or weeds, the ministers will regard the monarch as an enemy.

(21) Fish is what I want, and bear’s paws are also what I want; you cannot have both, and you would give up fish and take bear’s paws. Life is what I want, and righteousness is also what I want. You cannot have both, and you have to sacrifice life for righteousness.

Translation: Fish is what I like to eat, and bear paws are also what I like to eat; if I cannot eat both, I will throw away the fish and eat bear paws. Life is what I love, and righteousness is what I love; if I cannot have both, I will give up life and take righteousness.

(22) When I am old, I am in harmony with others; when I am young, I am in harmony with others.

Translation: Respect my elders, thus extending to respecting other people’s elders; caring for one’s own juniors, thus extending to caring for other people’s juniors.

(23) Those who have gained the right will get many help, while those who have lost the right will have little help. When there is little help, relatives will be there; when there is much help, the world will follow.

Translation Those who practice benevolent government will have many people to help them; those who do not practice benevolent government will have few people to help them. When the number of people helping him is extremely small, even his relatives will oppose him; when the number of people helping him is extremely large, the whole world will submit to him.

(24) The weather is not as good as the right place, and the right place is not as good as the people.

The weather is not as good as the right place, and the right place is not as good as the people.

(25) It is not benevolent to kill someone without sin, and it is not righteous to take something that does not exist.

Translation: It is unkind to kill an innocent person; it is unjust to take something that is not yours.

(26) Those who thieve benevolence are called "thieves", and those who thieve righteousness are called "crippling". Those who are crippled thieves are called "one husband". I have heard of the execution of one husband, Zhou, but I have not heard of regicide.

Translation: People who destroy benevolence are called "thieves", and people who destroy morality are called "cruel". We call such a person a "lonely husband". I only heard that King Wu of Zhou killed the only man Yin Zhou, but I never heard that he committed regicide with his ministers.

(27) The wise are in office and the capable are in office.

The translation places virtuous people in appropriate official positions and talented people in certain positions.

(28) Respect the virtuous and enable the capable, and the heroes will reign.

Translation: Respect moral people and use capable people. Outstanding people have official positions.

(29) The people are the most important, the country is the second most important, and the king is the least important.

Translation: The people are the most important, the god of earth and valley, who represents the country, is second, and the monarch is the least important.

(30) Civil matters cannot be postponed.

Translation Caring for the people is the most urgent task.

(31) If it does not violate the farming season, the grain will not be enough to eat; if the number of grains (shu^ gu) does not enter the lake (wu), the fish and turtles will not be able to eat; if the ax and catty enter the forest in time, the timber will be harvested Incompetent. The grain, fish and turtles cannot be eaten, and the wood cannot be used, so that the people can live and die without regret.

Translation Don’t conscript soldiers and collect corvee during the busy season for farmers to cultivate and harvest, which will hinder production. Then the food produced will not be eaten. Do not use a fine fishing net to catch fish in a large pond, otherwise the fish will not be able to eat them all. If you go to the forest and cut down trees at the right time, you will not run out of wood. There will be endless food and fish, and there will be endless wood. This will make the people have no dissatisfaction with life, death, and burial.

(32) There is fat meat in the kitchen, fat horses in the stables, the people are hungry, and there are hungry people in the wild. This is how the beasts eat people.

Translation: Now you have thin-skinned and fat meat in your kitchen, and you have strong horses in your stables, but the people's faces are hungry, and the corpses of starved to death are lying in the wild. This is tantamount to The people in power lead the beasts to eat people.

(33) When Jie and Zhou lost the world, they also lost their people; those who lost their people also lost their hearts. There is a way to win the world: if you win its people, you will win the world; if you win its people, you will win the world; if you win their hearts, you will win the people; if you win their hearts, you will have a way: gather with them what you want, and do not do to them what you want.

Translation: Jie and Zhou lost the world because they lost the support of the people; they lost the support of the people because they lost the support of the people. There is a way to win the world: if you win the support of the people, you win the world. There is a way of winning the support of the people: if you win the hearts and minds of the people, you win the support of the people. There is a way to win the hearts and minds of the people: gather what they want for them. ; Don't put anything they hate on their heads, that's all.

(34) A wise king controls the people's property so that they can serve their parents and feed their wives. They will be full in happy years and avoid death in bad years.

Translation: When a wise monarch stipulates the property of the people, he must ensure that they can support their parents and their wives and children, so that they can have enough food and clothing during the good years, and they will not starve to death in the bad years.

(35) To protect the people and become king, no one can control it.

Translation All efforts are made to stabilize the lives of the people. In this way, no one can stop the unification of the world.

(36) The three treasures of princes: land, people, and political affairs. Those who have precious stones and jade will surely suffer disaster.

Translation: There are three treasures of princes: land, people and politics. The kind of person who treasures pearls and jade will surely suffer disaster.

(37) Heaven sends down the people to be kings and teachers, only to say that they are helped by God and favored by them.

Translation: For ordinary people born in the sky, monarchs and masters were born for them. The only responsibility of these monarchs and masters is to help God and love the people.

(38) Everyone can be Yao and Shun.

Translation Everyone can be a good person like Yao and Shun.

(39) The wife must insult herself, and then others will insult her; the family must destroy herself, and then others will destroy it; the country must destroy itself, and then others will destroy it.

Translator: A person must first cause self-inflicted insult before others can insult him; a family must first have a cause of self-destruction before others can destroy it; a country must first have a cause of self-destruction before others can destroy it. Talent crusades against it.

(40) Those who seek good or bad fortune by themselves.

Translation There is no misfortune or happiness that is not brought about by oneself.

(41) A gentleman does not complain about heaven or others.

Translation: A gentleman does not complain about heaven or blame others.

(42) Wealth and honor cannot be kinky, poverty and lowliness cannot be moved, and power cannot be surrendered. This is called a true man.

Translation Wealth and honor cannot disturb my heart, poverty and lowliness cannot change my aspirations, and power cannot bend my integrity. Only in this way can I be called a real man.

(43) Those who bully themselves cannot be talked to; those who abandon themselves cannot be talked to.

Translation: People who harm themselves cannot have valuable conversations with them; people who abandon themselves (extremely irresponsible to themselves) cannot do valuable things with them.

(44) To nourish the heart, don’t be good at having few desires.

Translation The best way to cultivate your mind is to reduce material desires.

(45) If you say that you are a great person, you will despise it and do not regard it as majestic.

When you give advice to princes, you must despise him and do not take his superior position into consideration.

(46) Therefore, when Heaven is about to entrust a person with a great responsibility, he must first strain his mind and will, strain his muscles and bones, starve his body and skin, and deplete his heart. It has been beneficial to what it cannot do.

Translation: When God is going to assign an important task to someone, he must first trouble his mind, work his muscles and bones, starve his stomach, and impoverish his body, every action of his Always unsatisfactory, this can shake his mind, strengthen his temperament, and increase his ability.

(47) A respectful person will not insult others, and a thrifty person will not take away from others.

Translation People who are respectful to others will not insult others, and people who are thrifty will not rob others.

(48) Those who love others will always be loved by others; those who respect others will always be respected by others.

Translation Those who love others will be loved by others; those who respect others will be respected by others.

(49) Do not rely on elders, do not rely on nobles, do not rely on brothers but be friends.

When making friends, don’t rely on your age, your high status, or the wealth of your brothers. (50) The sage uses his enlightenment to make others enlighten, but now he uses his dimness to make others enlighten.

Translation A wise person must first understand himself and then make others understand; today’s people are still confused themselves but insist on making others understand.

(51) In a prosperous year, the children will be many and unlucky; in a bad year, the children will be many and violent. This is not because of talent sent from heaven, but because of the indulgence in one's heart.

Translation: In years of good harvests, young people tend to be lazy; in years of famine, young people tend to be violent. This is not because of a difference in their natural aptitudes, but because the environment has turned their hearts bad. .

(52) A promising person is like digging a well. If the well is dug nine times and fails to reach the spring, it is like abandoning the well.

Translation: Doing something is like digging a well. If the well is dug six or seven feet deep and there is no spring water, it is still an abandoned well.

(53) A gentleman has three pleasures, but the king of the world does not share them. Having both parents and brothers without any reason is one kind of happiness; to look up to Heaven and not be ashamed of others is the second kind of happiness; to get the world's talented people and educate them is the third kind of happiness.

Translation A gentleman has three kinds of happiness, but conquering the world with virtue is not one of them. Having both parents healthy and brothers free from disasters is the first pleasure; raising one's head to be worthy of heaven and bowing one's head to be worthy of man is the second pleasure; obtaining the world's outstanding talents and educating them is the third pleasure.

(54) If you are not ashamed, how can you be like a human being?

Translation If you are not ashamed of not being able to catch up with others, how can you catch up with others?

(55) If you are poor, you will be good for yourself; if you are rich, you will be good for the world.

Translation: If you are poor, you will be good for yourself; if you are ambitious, you will be good for the world.

(56) Those who speak poetry should not harm their words with words, nor harm their aspirations with words. To use one's will against one's will is to gain it.

People who translate and interpret poems should not stick to the words and misunderstand the words, nor should they stick to the words and misunderstand the original meaning. It is right to use your own personal experience to speculate on the author's original intention.

(57) It is better to have no faith in the "Book" than to have no "Book" at all.

If the translator completely believes in the "Book", it would be better not to have the "Book" at all.

There are two opinions about the date of birth and death of Mencius

1. It is believed that Mencius was born in the seventeenth year of King Zhou An (385 BC) and died in the tenth year of King Nan of Zhou. One year (304 BC);

2. It is believed that Mencius was born in the fourth year of King Lie of Zhou (372 BC) and died in the 26th year of King Nan of Zhou (289 BC).

Chronology of Mencius One year old: In 390 BC, in the twelfth year of King Zhou An, Mencius was born in Fu Village at the western foot of Zou Ma'an Mountain. According to Zhao Qi's "Mencius' Inscription", Meng Ke was "the descendant of Meng Sun from the Duke of Lu" and moved to Zou after Gai was destroyed. By the autumn of 389 BC, Mencius was one year old. Two years old: In 388 BC, the fourteenth year of King An of Zhou, Mencius was in Zou. Three years old: In 387 BC, the fifteenth year of King An of Zhou, Mencius was in Zou.

Four years old: In 386 BC, the sixteenth year of King An of Zhou, Mencius was in Zou. His father died that year, and he was taught by his mother who moved away three times and lost her life (according to "The Biography of the Martyred Girl"). In fact, the three moves and shutdown probably did not happen in one year. Five years old: In 385 BC, the seventeenth year of King An of Zhou, Mencius was in Zou. Six years old: 384 BC, the eighteenth year of King Zhou An. Chu and Wu Qi became prime ministers. Mencius was in Zou. Seven years old: 383 BC, the nineteenth year of King Zhou An. Duke Mu of Lu died, and his son Fen was established, and he became Duke of Lu.

Mencius was in Zou. Eight years old: In 382 BC, the 20th year of King An of Zhou, Mencius was in Zou. Nine years old: 381 BC, the twenty-first year of King Zhou An. The Chu clan killed Wu Qi. Mencius was in Zou. Ten years old: In 380 BC, the 22nd year of King Zhou An, Mencius was in Zou. Eleven years old: In 379 BC, in the 23rd year of King Zhou An, Qi Kanggong died. Zhao Wangyi moved to Wu. Mencius was in Zou. Twelve years old: In 378 BC, the 24th year of King Zhou An, Mencius was in Zou.

Thirteen years old: In 377 BC, the 25th year of King Zhou An, Mencius was in Zou. Fourteen years old: 376 BC, the twenty-sixth year of King Zhou An. Han destroyed Zheng. All evildoers kill their kings. Mencius was in Zou. Fifteen years old: 375 BC, the first year of King Lie of Zhou. Han Shanjian is a traitor to his king. Qi Tianwu killed his king and established himself as Duke Huan. The chaos in the Yuesi District was quelled, and nothing was left to be established. Mencius was in Zou. Sixteen years old: In 374 BC, the second year of King Lie of Zhou, Mencius was in Zou.

Seventeen years old: In 373 BC, the third year of King Lie of Zhou, Mencius was in Zou. Eighteen years old: In 372 BC, the fourth year of King Lie of Zhou, Mencius was in Zou. Nineteen years old: In 371 BC, the fifth year of King Lie of Zhou, Marquis Wu of Wei died. Duke Jian of Yan died. Han Yan killed Han Aihou. Wei attacked Chu and captured Luyang. Mencius was in Zou. Twenty years old: 370 BC, the sixth year of King Lie of Zhou. Duke Huan of Jin was moved to Tunliu by Han and Zhao. Zhao and Han defeated Wei, Wei defeated Zhao, and defeated Pingyang. Mencius was in Zou.

Twenty-one years old: 369 BC, the seventh year of King Lie of Zhou. Qi attacked Wei and surrendered to Guan, but the king mistakenly went to Han. Wei defeated Han at Maling. Mencius was in Zou. Twenty-two years old: 368 BC, the first year of King Xian of Zhou Dynasty. Mencius went to Lu to study and learned from Zisi's disciples. Twenty-three years old: 367 BC, the second year of King Xian of Zhou Dynasty. Han and Zhao divided the week into two. Mencius was in Lu. Twenty-four years old: 366 BC, the third year of King Xian of Zhou Dynasty. Wei defeated Han and defeated Bu. Mencius was in Lu. Twenty-five years old: 365 BC, the fourth year of King Xian of Zhou Dynasty.

In April Jiayin, Wei moved its capital to Daliang. Duke Huan of Tian Qi killed his queen and his mother. Mencius was in Lu. Twenty-six years old: 364 BC, the fifth year of King Xian of Zhou Dynasty. Wei Gongzi is as slow as Zhao who is in trouble. Mencius returned to Zou and founded Zisi Academy to educate talents all over the world. Twenty-seven years old: 363 BC, the sixth year of King Xian of Zhou Dynasty. When Wei attacked Zhao, they profited from people and enriched themselves. In Yuesi District, my younger brother wanted to kill his king. Mencius was in Zou. Twenty-eight years old: 362 BC, the seventh year of King Xian of Zhou Dynasty.

Wei defeated the combined forces of Zhao and Han in Huibei, captured Le Zuo, and captured Pi Lao. Zhao Chenghou and Han Zhaohou met at Shangdang. Mencius was in Zou. Twenty-nine years old: 361 BC, the eighth year of King Xian of Zhou Dynasty. Shang Yang entered Qin. Song Yue was born in this year. Wei entered the river at Futian. People from Xiayang come and go. Mencius was in Zou. Thirty years old: 360 BC, the ninth year of King Xian of Zhou Dynasty. Hui Gong died in the Eastern Zhou Dynasty. Mencius was in Zou. Thirty-one years old: 359 BC