Mencius Quotes

Before a man can do things there must be things he will not do.

The superior man has three things in which he delights, and to be ruler over the kingdom is not one of them. That his father and mother are both alive, and that the condition of his brothers affords no cause for anxiety;—this is one delight. That, when looking up, he has no occasion for shame before Heaven, and, below, he has no occasion to blush before men;—this is a second delight. That he can get from the whole kingdom the most talented individuals, and teach and nourish them;—this is the third delight.

He who exerts his mind to the utmost knows his nature.

The way of learning is none other than finding the lost mind.

The sense of mercy is found in all men; the sense of shame is found in all men; the sense of respect is found in all men; the sense of right and wrong is found in all men.

If you let people follow their feelings, they will be able to do good. This is what is meant by saying that human nature is good.

They who accord with Heaven are preserved, and they who rebel against Heaven perish.

The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right or wrong is the beginning of wisdom. Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.

He who outrages benevolence is called a ruffian: he who outrages righteousness is called a villain. I have heard of the cutting off of the villain Chow, but I have not heard of the putting of a ruler to death.

Mencius went to see King Huei of Liang. The king said, "Venerable sir, since you have not counted it far to come here, a distance of a thousand li, may I presume that you are provided with counsels to profit my kingdom?" Mencius replied, "Why must your Majesty use that word "profit"? What I am provided with, are counsels to benevolence and righteousness, and these are my only topics."

If the king loves music, there is little wrong in the land.

Mohists aimed at impartial consequences rather than individual self-interest. But Mengzi argues that this practice is self-undermining: aiming directly at profit is, paradoxically, unprofitable.

Sima Qian said, “When I read the Mengzi and come to the part where King Hui of Liang asks, How can I profit my state? I always set down the book and sigh, Alas! Profit genuinely is the beginning of chaos. Kongzi ‘seldom spoke of profit’ (Analects 9.1) and always guarded against it at its source. Hence, he said, ‘If in your affairs you abandon yourself to the pursuit of profit, you will arouse much resentment’ (4.12). Whether one is the Son of Heaven or a commoner, how does the confusion that is fondness for profit differ?

Those with cringing postures and flattering smiles work harder than those who till the fields in summer.

1A1 can be read as a criticism of Mohism, a consequentialist philosophy that encouraged people to judge actions in terms of the benefits (or “profit”) they bring to people in general and not just to oneself or one’s group.