Han Wangxi MENCIUS admired Confucius and inherited his virtue and doctrines. “Lunyu” (“Analects of Confucius”) begins with “Xue Er,” focusing on self-examination and continues with “Wei Zheng,” talking about governing states. “One who rules through the power of virtue is analogous to the Pole Star: It simply remains in its place and receives the homage of the myriad lesser stars.” It means that you will be respected as the Pole Star if you govern a nation with virtue and benevolence. The analogy indicates the importance of morality, not just for authorities, but for common folks as well. This echoes the sentence from Mencius: “Benevolence is one man’s mind.” Wang Yangming, a leading figure of the School of Human Mind (xinxue), praised Mencius from time to time. His thoughts were inherited from Mencius, with new explanations added as well. Meng Ke (the birth name of Mencius) came from Zoucheng in the State of Lu during the Warring States period (475-221 B.C.). Mencius learned from Zisi whose thought was passed on by Zengzi. Wang traced the thought of Mencius, which, in my opinion, is the Renaissance of the Ming Dynasty (1368-1644). Mencius went to see King Hui of Liang. The king said, “Venerable sir, since you have come here from a thousand li (or 500 kilometers) away, may I presume that you are provided with counsels to profit my kingdom?” Mencius replied, “Why must your Majesty use the word profit? What I am provided with are counsels to benevolence and righteousness.” Back then, monarch believed in hegemony rather than kingship to dominate the realm, therefore thoughts from Legalist School (fajia) and School of Combat (bingjia) were commonly accepted. However, Mencius was not talking about individual profit, but the profit of the people all over the world, not the immediate profit, but the profit of generations. Now King Hui of Liang has already gone with the wind, whereas thoughts of Mencius have been passed on for generations for his emphasis on benevolence and righteousness. Implementation of benevolent policies to the common people is the veritas throughout ages. Mencius said, “No man is devoid of a heart sensitive to the suffering of others.” He continued with a story, underlining that if a child crawls on the ground and is to fall into the well, the person who sees it would certainly save the kid. That person’s saving life is purely because he has a heart of benevolence rather than he may gain favor of the child’s parents or may seek the praise from their neighbors and friends. Human mind is to love without demands. Mencius said, “We may perceive that the mind of commiseration is essential to man.” The essence of human is not appearance, but owning a heart of benevolence, righteousness, protocol and wisdom. People have conscience, good ability, good value, while beasts do not. We continue the theory of four “minds” by Mencius. The mind of commiseration is essential to a man, the mind of shame and dislike is essential to a man, the mind of modesty and complaisance is essential to a man, and the mind of right and wrong is essential to a man. One man without these essences is a beast, hence the view of human-beast difference from Confucianism. The mind of shame and dislike can reflect on one’s reaction, whether being comfort or not, when doing things. People have a sense of morality because of their inner spiritual awareness. Without inner awareness, one will not be able to enter the realm of Chinese philosophy and experience Chinese culture. People’s nobility originates from their human minds, which will judge and awaken. (The author is a cultural scholar.) (Translated by Chen Siqi) | 