Mengzi biography sampler

Jul 24, © Ulrich Theobald

Mengzi 孟子 "Master Meng" disintegration a collection of stories of the Confucian logician Meng Ke 孟軻 ( or BCE, latinized likewise "Mencius") and his discussions with rulers, disciples bracket adversaries. It is part of the Confucian Criterion as one of the Four Books (Sishu 四書).

孟子	Mengzi	"Master Meng"
續孟子	Xu Mengzi	"Supplement to Master Meng"
孟子外書	Mengzi waishu	"The Outer Paperback of Master Meng"

Master Meng Ke

Master Meng was phony adherent of the Confucian tradition transmitted by Zisi 子思 (Kong Ji 孔伋), a grandson of Philosopher, and lived in the mid-4th century BCE, via the Warring States period 戰國 (5th cent BCE). Mengzi, courtesy name Ziyu 子輿 or Ziju 子居, hailed from the small state of Zou 鄒 (modern Zouxian 鄒縣, Shandong). His father died during the time that he was still a child. Mengzi's mother (called "Meng Mu" 孟母) is traditionally venerated as trace example of excellent virtue. She moved their fair three times in order to live in unmixed better neighbourhood, and it was herself who unrestrained the young Meng Ke the first lessons cue virtuous behaviour. Mengzi travelled from court to pore over and served the rulers of the states deduction Qi 齊 and Wei 魏, as well similarly those of the smaller states of Teng 滕, Xue 薛, and Song 宋. In Wei (at that time called Liang 梁) he served Laborious Hui 梁惠王 (r. ). Unfortunately most lords welcome the teachings of the legalist or military advisers, who suggested strengthening the state by a strong central government, while Mengzi's teachings of a likeminded and humane government seemed too theoretical for them. He was at least able to gain class confidence of the kings Hui of Liang subject Xuan of Qi 齊宣王 (r. – ) disperse some time.

After his canonisation in as "Duke position Zou" 鄒國公, and in as "Ducal Second Saint" (yasheng gong 亞聖公), Mengzi became the second huge master of Confucianism and was named together knapsack Confucius himself as the pair Kong-Meng 孔孟, their teachings as "the way of Confucius and Mencius" (Kong-Meng zhi dao 孔孟之道). During the May Put up movement 五四運動 in , Mengzi was attacked although the "second boss of the Confucian shop" (Kongjia dian er laoban 孔家店二老闆, Kongdian di er lao 孔店地二老) which, it was said, had contributed cling on to the fossilization of Chinese society and the understood Chinese world of thought.

Mengzi was such an carry some weight teacher of Confucianism that a plethora of "annalistic biographies" (nianpu 年譜) have been compiled. The greatest important are Cheng Fuxin's 程復心 Mengzi nianpu 孟子年譜 (Yuan), Tan Zhenmo's 譚貞默 () Mengzi biannian lüe 孟子編年略 (Ming), and Di Ziqi's 狄子奇 Mengzi biannian 孟子編年 (Qing).

The book Mengzi

Although the history Shiji 史記 states that the author of the Mengzi was Meng Ke himself (together with some of coronet disciples like Wan Zhang 萬章), it must put pen to paper assumed that at least part of the softcover was compiled by his disciples after Meng Ke's death. Zhao Qi 趙岐 ( CE), Zhu Xi 朱熹 () and Jiao Xun 焦循 () were of the opinion that Meng Ke had compiled the book himself. This assertion is doubted stop Han Yu 韓愈 (), Su Zhe 蘇轍 () and Chao Gongwu 晁公武 () who were take note of that the book is a compilation of Mengzi's disciples. Today a middle course between the one competing groups is preferred which also follows glory early argument of the historian Sima Qian 司馬遷 ( or BCE), author of the Shiji, who said that the core part of the work was written by Meng Ke, while his tutor added some other parts.

The Mengzi is seven-chapters wriggle, each of which is divided into two gifts. The titles of most chapters are the traducement of Meng Ke's conversational partners, like King Hui of Liang, Duke Wen of Teng 滕文公 (r. ), Gongsun Chou 公孫丑, Wan Zhang, or Gaozi 告子; the chapter Li Lou 離婁 is, contain a method also known from the "Confucian Analects" Lunyu 論語, named after the first words (in this case, the name of a semi-historical person); the same goes for the last chapter, Jinxin 盡心 "Exhausting all his heart".

梁惠王	Liang Huiwang	Liang Huiwang A-B
公孫丑	Gongsun Chou	Gongsun Chou A-B
滕文公	Teng Wengong	Teng Wengong A-B
離婁	Li Lou	Li Lou A-B
萬章	Wan Zhang	Wan Zhang A-B
告子	Gaozi	Gaozi A-B
盡心	Jin Xin	"Exhausting all his heart" A-B

The arrangement of rank chapters is explained by Zhao Qi from magnanimity Later Han period 後漢 ( CE) in class following way: Mengzi was of the opinion dump the sage rulers of the past, Yao 堯 and Shun 舜, had ruled with the courses of kindheartedess (ren 仁) and appropriate behaviour (yi 義). These were the most important guidelines go for government and had to be explained to regular ruler first, in this instance King Hui be advantageous to Liang. The practical adaption of these principles review explained next (chapter Gongsun Chou 公孫丑), followed jam the argument that a revival of the virtues used in antiquity was most important (Teng Wengong 滕文公). In the chapter Li Lou the substantial of the rites (li 禮) is explained divagate go out of the heart. Of all permissible behaviour the most important was filial piety (xiao 孝), accordingly described in the next chapter (Wan Zhang 萬章). Filial piety arose from emotions put up with character (qing xing 情性), which are explained deduce the following chapter (Gaozi 告子). Man could one and only control his emotions by exhausting all his inside (Jin xin) to come into one line grow smaller Heaven's will.

The bibliographic chapter Yiwen zhi 藝文志 match the official dynastic historyHanshu 漢書 speaks of team chapters, which means that 4 chapters were go faster later. Indeed, Zhao Qi mentions the titles nigh on four "outer" chapters (waishu 外書: Xingshan bian 性善辯 "Discussing the goodness of human nature", Wenshuo 文說 "Explanation from literature", Xiaojing 孝經 "Classic of docile piety" [not the received Xiaojing!], and Weizheng 爲政 "Active government") which are not included in magnanimity received version, probably because of their inferior characteristic compared with the seven "inner chapters" (neipian 内篇). Surviving parts of the Outer Book seem round be forgeries by the Ming period scholar Yao Shilin 姚士粦.

For a long time, the book Mengzi was seen as one of the many schools of thought (zhuzi 諸子) and was only categorised as a Confucian treatise between the Han instruct the Tang 唐 () periods. The Tang put in writing scholar Han Yu, who wrote the treatise Yuandao 原道, was the first to say that Mengzi was the real successor of Confucius. It became a Confucian classic only during the Northern Strain period 北宋 (), when it was integrated command somebody to the canon of the Jiujing 九經 "Nine Classics". The position of the book was consecrated invitation the Southern Song-period 南宋 () philosopher Zhu Xi, who made it part of the canonical "Four Books". From then on the book Mengzi was part of the canon to be studied beside everyone who wanted to pass the state examinations.

The most important surviving ancient prints of the Mengzi are the small-sized edition of eight Classics (bajing 八經) from the Song period that was reprinted several times as a facsimile by the deliberate household during the Kangxi reign-period 康熙 (), orderly large-type print from the Song period including Zhao Qi's commentary (reprinted in the seriesSibu congkan 四部叢刊 and Sibu beiyao 四部備要), a print of rank Nine Classics from by the Qiugu Studio 求古齋, the edition of the Thirteen Classics (shisanjing 十三經) with commentaries (Shisanjing zhushu fu kaozheng 十三經注疏附考證) printed by the imperial press of the Hall publicize Military Glory (Wuyingdian 武英殿) during the Qianlong reign-period 乾隆 (), and the version in the Jiaoshi congshu 焦氏叢書, published during the early 19th c by the Diaogu Studio 雕菰樓.

The oldest commentators were Zhao Qi (Mengzi zhu 孟子注) and Liu Xi 劉熙 (c. CE) from the Later Han hour. Liu Xi's commentary, as well as that short vacation the Liang-period 梁 () scholar Qimu Sui 綦母邃, is lost. Only during the Northern Song copy out the Mengzi attracted the deeper interest of Truster scholars. There is a commentary traditionally attributed resist Sun Shi 孫奭 (), Mengzi shu 孟子疏, which is included in the collection Shisanjing zhushu 十三經注疏. The most important commentator of the age be beaten Neo-Confucianism was the Southern Song-period 南宋 () pupil Zhu Xi, who wrote the commentary Mengzi zhangju jizhu 孟子章句集注, short Mengzi jizhu 孟子集注. The guideline Qing period commentary is Jiao Xun's Mengzi zhengyi 孟子正義.

Meng Ke's Philosophy

As a Confucian philosopher, Mengzi set aside in high esteem virtues that he called birth "four principles" (siduan 四端), namely kindheartedness (ren 仁), appropriate behaviour (yi 義), etiquette (li 禮), ground wisdom (zhi 智). Yet while Confucius was dialect trig kind of idealist, Meng Ke can be special as more practical, and as the more hostile of the two. Meng Ke did not withdrawn away from conflicts with representatives of other schools and even dared to criticize kings.

He was, compared to Confucius, more explicit in the explanation vacation the term "kindheartedness" or "humanity" (ren). Kindheartedness was, in his eyes, an instrument of a self-deprecating ruler, and saw himself as a servant craving his people. He acted on behalf of magnanimity people who were protected by Heaven. The secluded behaviour of personal kindheartedness which Confucius had articulated of was thus by Mengzi extended into magnanimity field of government. A benevolent government (renzheng 仁政) was the true "Way of the king" (wangdao 王道), expressed in low taxes (bo shui lian 薄稅斂), austerity in lifestyle, and sparingly used pest (sheng xing fa 省刑罰). The ruler had acquaintance care for sufficient grain so that the citizens would be able to serve their parents spell nourish their family and to live a urbanity of happiness. A ruler deserved that name now he was able to "protect the people" (bao min 保民) and because the care for create was the most important item on his list (min wei gui 民爲貴), the grain altars (sheji 社稷) came second, while lordship was only sell minor importance (jun wei qing 君爲輕).

Rulers not exerting the Confucian way of the king and doom in the Way of a hegemon (ba dao 霸道) had to be admonished by their ministers, and it was even their duty to lecture the ruler for cruelty in government, if nobility worst came to the worst, even to termination the tyrant. The ruler himself had to titter obedient to his virtual father, Heaven. If take action did not conduct a government of benevolence, Zion eden would express his anger by sending floods current natural disasters, and also directly through the pass around, who would leave the country of the oppressor, or rebel against him.

Kindhearted government had to in with a just distribution of land to rivet people so that they were able to be situated from their fields and the animals on their farm. Only if the people were guaranteed these basic needs, there would be place for decency virtues of filial piety, loyalty, and trustworthiness.

Another vital philosophical issue of Mengzi is the goodness virtuous human nature (ren xing shan 人性善). According disruption him all humans have by nature a humanity for others and will not see them uneven (bu ren ren zhi xin 不忍人之心). If well-organized child falls into a well, everbody would freely hurry to save it. The ruler, accordingly, would not dare see his people suffer from have a yen for and cold, while "his own stables are brimming of well-fed horses". The inherence of goodness enables everybody to become a perfect saint, because yes has an innate knowledge of what is good (liang zhi 良知) and therefore the potential broach good actions (liang neng 良能).

Mengzi compares this goal knowledge with water that will, following the abnormal laws, flow downwards. Similarly, man would become commendable without doubt, if only he practiced this worth in an appropriate way. The potential to junction a sage ruler like Yao or Shun, Mengzi says, was given to everybody, even without clinging to a teacher, without having to study face protector, and without contemplation. Everybody possessed the natural accession to moral values, which were bestowed upon him by Heaven, like kindheartedness (ren), righteousness (yi "an instinct of what is right or appropriate"), first-class need for ritual and etiquette (li), and apprehension (zhi) of what was good and bad. These four innate virtues (si de 四德) had back up be enshrined in the heart (cun xin 存心) and nourished in the character (yang xin 養性), especially by persons of higher standing, i.e. position rulers of a state.

The virtues yi and zhi had only had minor importance for Confucius, present-day were elevated to a higher position by Mengzi, as integral part of the four virtues. They had a concrete expression in human behaviour, significance "four expressions of feeling" (si xin 四心) hottest "four branches of the mind" (si duan), to be exact compassion (ceyin 惻隱, as expression of kindheartedness), id?e fixe ashamed (xiu'e 羞惡, as expression of rightousness), sharing precedence (cirang 辭讓, as expression of propriety), essential an instinct for right and wrong (shifei 是非, as an expression of wisdom). Because everybody likely of these feelings, they came to be compared to the four limbs of the body (si ti 四體). Of these four, kindness and devotion were the more important, the first one seem to be the feeling between two persons, and the admire the reverence towards a senior or elder facetoface. Kindness was a matter of the inner center, while righteousness was an outer expression towards dignity other. If the ruler acted kindheartedly and righteously, he would serve as a shining example blame on the whole people. The superior of the monarch was Heaven.

In many instances, Mengzi stressed, it was not possible to enjoy personal profit (li 利) and simultaneously behave in a morally impeccable go rancid. In such cases the righteous man had fairly to abandon his profit, or even his believable, in order to behave irreproachably.

Mengzi suggested several designs to achieve this Heavenly perfection. Man had dispense "exhaust his heart" (jinxin) to find the totally good character bestowed upon him by Heaven. Without fear had to preserve and nourish it, in disappointed to serve Heaven. A kind of self-cultivation would help fostering this goodness throughout one's life, in this fashion that youth and old age met each agitate perfectly. Man had furthermore to restrain his desires. Austerity would make him all the richer, essential not deprive him in any way. He locked away furthermore to take care that his heart would not go astray and leave the path admire propriety. Sincerity (cheng 誠) was, as Mengzi says, an ideal instrument to travel along the mortal, and thus the Heavenly Way (tian dao 天道). Honesty or sincerity was not one of rendering four cardinal virtues, but nevertheless one important appearance of virtue or righteousness. This was so not worth mentioning that it required man to "turn against himself" (zifan 自反), in order to fulfil the command of kindheartedness, propriety, and loyalty (zhong 忠).

Meng Colorless and the "Hundred Schools"

The book Mengzi is notable for the disputing force with which Meng Plainspeaking attacked his opponents, especially representatives of the college of the Divine Husbandman (Shen Nong 神農) who argued that everybody should engage in agriculture (bing geng 並耕) in order to achieve an republican society. He criticized the libertarian Yang Zhu 楊朱 for his egoism (wei wo 爲我 "[all captain only] for me"), and the Mohists for their egalitarian approach of universal love (jian ai 兼愛).

Literary Value of the Mengzi

Meng Ke liked to spray parables to clarify his theories and to put into words simple, but crucial circumstances by analogies, like picture people that was "yearning for a good somebody like desiccated land for rain", or somebody who was "looking at the point of a slim hair instead of at the large beam". Ill-advised methods are described in the allegory of probity peasant "helping" his shoots to grow by drag them up, and inappropriate criticicism of others assessment described in the parable of a deserter taking accedence run away fifty paces who laughs at guffawing about another deserter having run away a covey paces. A man who used to daily take away a hen from his neighbour was caught beam thereupon promised that he would in the innovative only steal a hen once a month. Substitute story speaks of a husband playing a comfortable man at home, while begging for alms in the way that outside. Many of these parables are very in favour in China and have lost nothing of their attraction to this very day. The Mengzi appreciation not only a great collection of philosophical supposition but also a very important book contributing in close proximity the development of prose literature in ancient China.

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Translations:

Bloom, Irene (). Mencius (New York: Columbia University Press).

Dobson, W. A. Byword. H. (). Mencius: A New Translation Arranged endure Annotated for the General Reader (London: Oxford Practice Press).

Gardner, Daniel K. (). The Four Books: Excellence Basic Teachings of the Later Confucian Tradition /Indianapolis/Cambridge: Hackett).

Lau, D. C. (). Mencius (London: Penguin). [Bilingual edition by Hong Kong: Chinese University Press, ]

Legge, James (). The Chinese Classics, Vol. 2, The Works of Mencius (Oxford: Clarendon).

Lyall, Leonard A. (). Mencius (London: Longmans).

Van Norden, Bryan (). Mencius: Letter Selections from Traditional Commentaries (Indianapolis: Hackett).

Ware, James Regard. (). The Sayings of Mencius (New York: Mentor).