Mencius


Mencius
/men"shee euhs/, n.
c380-289 B.C., Chinese philosopher. Also called Mengtzu, Mengtse, Mengtze, Mengzi.

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I
Chinese Mengzi or Meng-tzu orig. Meng K'o

born с 372
died с 289 BC

Chinese philosopher.

The book Mencius contains statements on innate human goodness, a topic warmly debated by followers of Confucius up to modern times. That the four principles (si duan)
the feelings of commiseration, shame, courtesy, and right and wrong
are all inborn in humans was a self-evident truth to Mencius; the four principles, when properly cultivated, will develop into the four cardinal virtues of ren (benevolence), righteousness, decorum, and wisdom. His development of orthodox Confucianism earned him the title "second sage."

Mencius, detail, ink and colour on silk; in the National Palace Museum, Taipei

Courtesy of the National Palace Museum, Taipei, Taiwan, Republic of China
II
or Mengzi or Meng-tzu

Chinese Confucian text concerning government, written by Mencius.

The book maintains that the welfare of the common people comes before every other consideration. When a ruler no longer practices benevolence and righteousness, the mandate of heaven (his right to rule) is withdrawn and he should be removed. Mencius did not become a classic until the 12th century, when it was published by Zhu Xi together with Daxue, Zhongyong, and Lunyu (Analects) as the Four Books. See also Confucianism.

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▪ Chinese philosopher
Introduction
(Latin), Chinese (Pinyin)  Mengzi  or  (Wade-Giles)  Meng-tzu , original name (Wade-Giles)  Meng K'o 
born c. 371, ancient state of Zou, China
died c. 289 BCE, China
 early Chinese philosopher whose development of orthodox Confucianism earned him the title “second sage.” Chief among his basic tenets was an emphasis on the obligation of rulers to provide for the common people. The book Mencius records his doings and sayings and contains statements on the goodness of human nature, a topic warmly debated by Confucianists up to modern times.

Early life
      Of noble origin, the Meng family settled in the state of Zou, a minor state in the present province of Shantung. Mencius was born there about 372 BCE. In several respects his life was similar to that of Confucius. Zou and Lu (the state of Confucius' origin) were adjacent states. Like Confucius, Mencius was only three when he lost his father. Mencius' mother paid special attention to the upbringing of her young son. A traditional story tells of her moving their home several times and finally settling near a school, so that the boy should have the right kind of environmental influence, and of her encouraging her son to persevere in his studies. Among the Chinese, the mother of Mencius has been for ages upheld as the model mother.

      As a young scholar Mencius had for his mentor a pupil of Zisi, who was himself the grandson of Confucius. Thus, the continuity of the Confucian orthodoxy in all its purity was assured. In due time Mencius became a teacher himself and for a brief period served as an official in the state of Qi. He spent much time traveling, offering his advice and counsel to the various princes on government by ren (jen) (“human-heartedness”), or humane government. The effort was foredoomed because the times were chaotic, and the contending princes were interested not in humane government but in power.

      The Zhou dynasty (c. 1046–256 BCE) was founded on the feudalistic principle of a sociopolitical hierarchy, with clearly defined prerogatives and obligations between those of high and low status. As time went on, however, ambition and intrigue resulted in usurpations and impositions, eroding the feudalistic system at the root and bringing on a condition of political and moral disorder. This trend, which caused alarm to Confucius, continued to worsen at an accelerating rate, and the age in which Mencius lived is known in Chinese history as the period of Warring States (475–221 BCE). Under such conditions, Mencius' preachments to the princes on virtuous personal conduct and humane government fell on deaf ears; yet he continued to speak his mind, even though he knew that he was championing an unpopular cause.

Philosopher for the people
      According to Mencius, the ruler was to provide for the welfare of the people in two respects: material conditions for their livelihood and moral and educational guidance for their edification. Mencius had worked out a definite program to attain economic sufficiency for the common people. He also advocated light taxes, free trade, conservation of natural resources, welfare measures for the old and disadvantaged, and more nearly equal sharing of wealth. It was his fundamental belief that “only when the people had a steady livelihood would they have a steady heart.”

      While Mencius patiently exhorted the princes to cultivate the way of moral power and to forsake the way of force and intrigue, he also reminded them emphatically of the responsibility that came to them with the mandate of Heaven to govern for the good of the people. With unusual courage, Mencius declared: “The people are the most important element in a nation; the spirits of the land and grain come next; the sovereign counts for the least.” He also quoted for all to hear from the Shujing (“Classic of History”), one of the Five Classics of Confucianism, the saying “Heaven sees as the people see; Heaven hears as the people hear.” The outspoken sympathies of Mencius made him a champion of the common people and an advocate of democratic principles in government.

      Mencius' sojourn covered several states, but nowhere did he find a prince willing to put his lofty principles of government into practice. His sense of disappointment grew with the years and finally brought him back to his native state of Zou, where he devoted the remaining years of his life to the instruction of his pupils. The work Mencius is a collection of the records of the doings and sayings of the master by his disciples, arranged in seven books with two parts to each book.

Doctrine of human nature.
      The philosophic ideas of Mencius might be regarded as an amplification of the teachings of Confucius. Confucius taught the concept of ren, love or human-heartedness, as the basic virtue of manhood. Mencius made the original goodness of human nature (xing) the keynote to his system. That the four beginnings (siduan)—the feeling of commiseration, the feeling of shame, the feeling of courtesy, and the feeling of right and wrong—are all inborn in man was a self-evident truth to Mencius; and the “four beginnings,” when properly cultivated, will develop into the four cardinal virtues of ren, righteousness (yi), decorum (li), and wisdom (zhi). This doctrine of the goodness of human nature on the part of Mencius has become an enduring topic for debate among the Chinese thinkers throughout the ages.

      Mencius went further and taught that man possessed intuitive knowledge and intuitive ability and that personal cultivation consisted in developing one's mind. Mencius said: “Persons who have developed their hearts and minds to the utmost, know their nature. Knowing their nature, they know Heaven.” Hence, all people can become like the great sage-kings Yao and Shun, the legendary heroes of the archaic past, according to Mencius.

      While Mencius has always been regarded as a major philosopher, special importance was attributed to him and his work by the neo-Confucians of the Song dynasty (960–1279). For the last 1,000 years, Mencius has been revered among the Chinese people as the cofounder of Confucianism, second only to Confucius himself.

      Among the several translations of the Mencius into the English language, the one by James Legge, The Chinese Classics, vol. 2, Mencius, 2nd ed. (1893–95; 3rd ed., 1960), is a pioneering attempt. The translation by D.C. Lau, Mencius (1979), is the standard one.

Yi Pao Mei

Additional Reading
Studies of Mencius's life and thought include Albert F. Verwilghen, Mencius: The Man and His Ideas (1967); and Philip J. Ivanhoe, Ethics in the Confucian Tradition: The Thought of Mencius and Wang Yang-ming (1990). The most important interpretative study is Kwong-loi Shun, Mencius and Early Chinese Thought (1997). Several excellent studies compare Mencius's thought with that of Western philosophers or religious figures. Among these are Lee Yearley, Mencius and Aquinas: Theories of Virtue and Conceptions of Courage (1990); and Xiusheng Liu, Mencius, Hume, and the Foundations of Ethics: Humanity in Ethics (2003). James Behuniak, Jr., offers an interpretation of Mencius's thought from the perspective of process philosophy in Mencius on Becoming Human (2005). Joanne D. Birdwhistell provides a feminist reading of Mencius in Mencius and Masculinities: Dynamics of Power, Morality, and Maternal Thinking (2007).Roger T. Ames Matt Stefon

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Universalium. 2010.

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