People who observe the politics of neighboring countries have no intention like me. There are no more people in neighboring countries, and there are no more people in my country. Mencius said to him, "Wang is belligerent, please use the analogy of war: when you fill up ⑤, you will pick up ⑤, drop your armor and go ⑧, or stop after a hundred steps, or stop after fifty steps."
What if the pot is too black? "said," no, it's not a straight line with a hundred steps, but it's also a walk. "He said," If Wang knows this, there is no hope that there will be more people than neighboring countries.
If you don't go against the farming season, you won't hit grain {1 1}. If you don't count {12}, fish and turtles can't beat food; Axe gold {13} entered the forest in time {14}, and mywood could not be used. Valley, fish and turtles can't be eaten, and wood and wood can't be used, which makes people feel sorry {15}.
Keeping in good health and dying without regret is the beginning of kingly way. Five acres of houses {16}, the trees are mulberries, and fifty people can wear clothes and silk! Chickens, dolphins, dogs and pigs are all in time {17}, and 70 people can eat meat! A hundred acres of land {18}, if you don't hurry {19}, how many people in a family can go hungry! I hereby instruct {20} that those who give {2 1} and win {22} with filial piety should wear {23} on the road! Seventy people are carnivorous, and CoCo Lee {24} is neither hungry nor cold, but he is not a king {25}, leaving nothing behind! Dogs eat human food and don't know it {26}, and they don't know it when they are clothed with hunger {27}.
When people die, they say,' Not me, I'm 28 years old.' Why is it different from stabbing and killing people? He said,' Not me, but a soldier.
Wang is innocent {29} and a citizen of the world. [Note] 1. Me: Being widowed is also a word of modesty.
2 Dedication: "Dedication", or do your best. "Words are meaningful" is an auxiliary word used at the end of words.
With enhanced semantics. It is said that we have done our best to save the famine.
According to Jiao Xun's A Theory of Justice: "What is an ear?" . "Book of Rites" asks the cloud in three years: Why three years? Yue: Jia erye.
In the second year of Yin Gong, Gong Chuanyun said: How to start? Why not pay attention to the cloud: you are still there.
However, those who are committed to this statement are still committed to this statement. (3) Hedong, Hanoi: Weidi.
Refers to Qinyang, Jiyuan and Boai areas in Henan Province, north of the Yellow River, formerly known as Hanoi. Weihe River is located in the southwest of Shanxi Province.
4 Less plus more: "Less plus" means less. More means more.
Please use the metaphor of war: "Yu", which is Oracle Bone Inscriptions and a metaphor. That is, it is more righteous.
Please use the analogy of war. Fill in: "Fill in", Yin Tian.
Drums. "Filling" is still spoken today.
In ancient wars, drumming led troops in, and ringing gold led troops back. ⑦ The blades of weapons are connected: "Bing" and weapons.
Blade, knife. This sentence describes the confrontation between the two armies.
8 Abandon armour and leave: "armour" means armour. "Drag", drag also.
"Go", be defeated and flee. This sentence describes the defeat.
Pet-name ruby straight: special, also. Straight, special and ancient at the same time.
⑩ Don't go against the farming season: "{1 1} Don't eat:" win ",study harder and do your best." I can't beat food. "I still say that food is inexhaustible.
Here is "invincible", which means inexhaustible. {12} Counting does not enter the pool: "Counting" promotes reading.
"I", miss the past. Counting is a fine net.
"Zhen" sounds black. "Mianchi", deep pool also.
{13} Axe gold: "gold", also a wooden axe. In ancient times, the blade was called an axe, and the blade was called a horizontal scale.
{14} Enter the mountain forest in time: "Book of Rites": "The vegetation dispersed and then entered the mountain forest." Even in time.
According to a certain time. {15} Health preservation leads to death without regret: "Health preservation" means that the living can make a living.
"Mourning" means that the deceased can be buried. "Regret" means hate.
{16} Five mu of land: According to Zhao, it was given by a husband. Two and a half acres in the field and two and a half acres in the city. There was no wood in the field, so I planted mulberry trees under the wall to raise silkworms for fear of bad food. In ancient times, ordinary people wore clothes and silk.
Zhou Li says, "Shu Ren without silkworms has no silkworms." We know that old people can't wear clothes and silk.
This statement is fifty clothes and silks, which means supporting the elderly. {17} There is no time to waste: "time", when livestock hatch and give birth.
"Time waits for no one", and the word pregnancy does not delay time. "Word", milk also.
"Shuowen" paragraph notes: "Human birds are born with milk." {18} 100 mu of land: a gift from the husband.
A study of ancient mines: A husband and a woman cultivated 100 acres of land. {19} Don't seize the opportunity: it is said that the corvee can't seize the farming season.
{20} the teaching of "sincerity" and "respect". Meticulous.
Today's word is "strengthen". Yin Yue's preface and Zhou Yue's Embarrassment are all under the banner of rural studies.
{2 1} Shen Xiao: Shen is important. It means "repeatedly" and "repeatedly urged"
Good parents are filial and good brothers are considerate. "Xun" is a brother and appropriate.
"Righteousness" means understanding righteousness. {22} White giver: "Grant", the same point.
Old people are half white and half black. {23} Negative wear and tear: regard the back of anything as negative, and wear and tear first.
{24} Benefiting the people: refers to the people. {25} However, it is not a king: "However" is the inheritance of words.
The same is true of Wang's "still saying so" to Yun. "Wang" is thriving and indomitable.
People go there. Why do people go and return to benevolence?
{26} Test: Convergence. Be temperate and get together.
{27} I don't know if I'm hungry: "draw" the road. "Guan" is called "starvation".
"hair", distribution also. Distribute granaries to help people.
It contains the meaning of alleviating famine. {28} years old: a fierce year.
{29} Wang is innocent: "nothing" is meaningless. It is said that the king should not blame the poor harvest on age.
Liang said, "I have done my best for national affairs! In case of famine in Hanoi, young people will move to Hedong to eat; He also distributed rice and millet from Hedong to Hanoi for relief. The same is true in Hedong, in case of famine.
Looking at the politics of neighboring countries, I don't have the same intention as me, but the people in neighboring countries have not decreased, and the people in our country have not increased. What is the reason? Mencius replied: "Wang has always liked war, so he now uses war as a metaphor." Drumming drums sounded, and the swords of the two armies had already met. Those who are defeated, take off their armor and drag their weapons and flee. Some stop after a hundred steps, while others stop after fifty steps.
The man who escaped fifty paces made fun of the man who escaped a hundred paces, saying that he was timid. What does the king think? Hui Wangdao: "No way. It's only a hundred steps away, and it's the same escape! " Mencius said: "If you know this truth, you don't need to hope that there are more people than neighboring countries.
To increase the population, as long as it does not delay the people's cultivation, food will naturally be inexhaustible. Don't put the fine net into the deep pool, fish and turtles can't finish it.
Axes and pounds must be cut seasonally before going up the mountain, and the wood is self-sufficient.
2. How to discuss Mencius' view of justice and benefit? Zoe's interest view: The debate of "valuing righteousness over profit" is an extremely important issue in the history of China's philosophy and an extremely important content in Mencius' thought.
But for a long time, Mencius' distinction between righteousness and benefit has been misinterpreted. The traditional view is that Mencius values righteousness over profit. Later, on the premise of recognizing "valuing righteousness", some people questioned whether it valued profit, and put forward a new explanation of "valuing righteousness over profit".
It is believed that "emphasizing righteousness" is just that righteousness is superior, righteousness is the first, and righteousness is the benefit. It doesn't mean that it doesn't mean profit, nor does it mean that it is light profit. The focus of the disagreement mainly lies in how to understand the word "benefit" in Mencius' "Why pay attention to benefit".
There are three aspects in this respect: first, taking "profit" as utilitarian interest, interest interest, that is, the effect produced by a particular behavior. In this sense, the meaning of "why pay attention to profit, but also have benevolence and righteousness" means that people should only seek benevolence and righteousness without considering interests when doing certain behaviors.
The traditional theory of "valuing righteousness over profit" is also roughly the same. Secondly, it is considered that "profit" is a special interest, such as welfare, public interest, people's interest, Italy and its relative financial interest, private interest, military interest and small interest. And Mencius's "why bother with profit" is only against the latter.
Thirdly, it also regards "profit" as a special interest, but it is only divided into two categories, namely legitimate interests and illegitimate interests. It is believed that Mencius only opposes "unjust benefits", and all "righteous benefits" can be sought regardless of public interests, private interests, military interests, people's interests, Italy, small interests, financial interests and welfare. Among the three opinions, the latter two emphasize the supremacy and prerequisite of justice and benefit, but they also bind justice and benefit together, only highlighting the rationality of human profit-seeking behavior, but not the rationality of human beings and their society as a whole.
For example, a businessman can "profit from righteousness", even "value righteousness" and "put righteousness first", but he must make money, that is, he can not make money, but he will not do business that loses money. But there are many things in social life, not only losing money, but also earning a life, but still doing it.
This is true for individuals and groups, especially for society. For example, the social support and care for the widowed, the widowed and the disabled, and the courage to rescue the drowning people have nothing to do with profit-seeking behavior.
The focus of Zoe's argument about profit is not the rationality of profit-seeking behavior at all, but the rationality of individual behavior and social behavior of the whole human being. Only by transcending the narrow business ethics and starting from the overall ethics of human behavior can we understand the mystery of Zoe's interest debate.
There are two chapters in Mencius: one is found in Mencius Liang, and the other is what Mencius said when he saw Liang. When Mencius met Liang Huiwang, Liang Huiwang said, "Hey, is it good for our country to come from afar?" Mencius said to him, "Why should you talk about profit? There is also righteousness. "
The other article is found in Mencius' Gao Zi Xia, which is what Mencius said when he met Song λ in Shi Qiu. When Song λ heard that Qin and Chu were at war, he decided to pay homage to the king of Chu, "Stop talking". The king of Chu was very unhappy and went to the king of Qin to "talk."
Mencius asked him what reason he would use to convince both sides, and Song λ replied, "I said it was unfavorable." This leads to Mencius' view of justice and benefit: "A gentleman's ambition is great, but his title cannot be great."
Mr. Eli said that King Qin Chu and Qin Chu Wang Yue were so beneficial to him that he stopped being a teacher of the three armed forces, and he was happy to stop being a teacher of the three armed forces. As a minister, Willie will serve his monarch; As a son, Willie served his father; As a younger brother, Wylie serves his brother; The last person to go to Yili is the monarch, the father and son, the brothers, the immortal, and nothing.
Mr. Wang said that the king of Qin and Chu called benevolence and righteousness, and the teachers of the three armed forces were happy and liked benevolence and righteousness. Be a minister, a benevolent person, and a gentleman; Being a son, a benevolent person is a father; As a younger brother, Huai Renyi serves his brother; It's a monarch, a father, a son and a brother. If you go, you will get benefits and meet righteousness. However, if they are not kings, they will have nothing.
Why is it profitable? "Pressing" is the same purpose of the two chapters, and it is also the "number" that Mencius made all his life. Among them, the chapter "Mencius sees Liang" is placed at the top of Mencius, and its significance has been mentioned by predecessors.
For example, Zhao Qi's Notes said: "The way to govern the country should be in the name of benevolence and righteousness, and then kiss from top to bottom. It is not easy for the monarch and the minister to get together, so we must build an article first. " Jiao Xun's Justice also said: "Mencius has seven chapters, emphasizing benevolence and righteousness to establish the first place."
It can be seen that this sentence has played a role in marking the title of the book. So, how should we understand this "number"? Almost all people who interpret Mencius think that righteousness and benefit are undoubtedly absolute opposites here, but some scholars always want to weaken or resolve this opposition by giving "benefit" a special meaning, such as the practice of the third school scholars mentioned above, but that is obviously not in line with Mencius' original intention.
So, what is the purpose of Zoe's debate about interests? We might as well analyze the dialogue between Mencius and Song λ first. Reading this dialogue carefully, it is not difficult to find that Mencius' sentence "Why bother to benefit" does not refer to the problem that Song Zi wants to solve.
The problem that Song λ wants to solve is to prevent Qin Chu from becoming a soldier. In this regard, Mencius said that "the gentleman is ambitious", which shows that he agrees. However, Song λ tried to persuade Qin Chu to stop fighting on the grounds that the soldiers were "unfavorable", but Mencius firmly opposed it and thought that "the title of Mr. was not allowed".
It can be seen that what he opposes is the reason and basis for Song Zi to persuade Qin Chu to stop fighting. Mencius believed that Qin Chu should be advised to strike from the perspective of justice, not from the perspective of advantages and disadvantages.
What Mencius distinguishes here is actually the value standard of human behavior: what is the basis for judging whether a certain behavior should be? What is your interest in the result of your behavior? Or the nature of the behavior itself? Obviously, Song λ is based on the interests of behavior results, guiding actors to seek advantages and avoid disadvantages; Mencius, on the other hand, persuaded the subject to return to benevolence from non-benevolence by the righteousness and non-righteousness of the behavior itself. In this way, two points can be made clear: first, the word "interest" of "why bother with interest" refers to the result of the subject's behavior, which means utilitarian interest and interest interest; Secondly, the essence of Mencius' view of justice and benefit expressed by "why bother to benefit, only benevolence and righteousness" is to completely remove the actor's interest in the result of his behavior from his motivation and give priority to the righteousness of the behavior itself.
3. What is the full text and translation of Mencius Liang Wang Hui? Original: Meng Zi meets Liang Wanghui.
The king said, "Ah! Will it be good for our country to come all the way? " Mencius said to him, "Wang! Why is it profitable? And benevolence and righteousness. The king said,' Why is it good for our country?' The doctor said,' Why is it good for my family?' Figure Shu Ren (4) said,' Why is it good for me?' Levy up and down (5) to benefit the country and endanger the country.
The country of a thousand riders, whoever kills its monarch, must be the home of a thousand riders; A thousand times the country will punish its monarch, and a hundred times the home. It's not too much to walk a thousand roads and a hundred roads.
Don't take advantage of the later righteousness, benefit first, and don't take it away. Those who leave their relatives without benevolence are also those who leave their relatives without righteousness.
Wang also said that it was only benevolence and righteousness. Why should he say profit? Mencius saw Liang, Wang Li was on the marsh, and Gu Hongyan was an elk. He said, "Are saints happy about this?" Mencius said to him, "A saint is happy when he has it, and a saint is happy when he has it." "Poetry" says, "The Lingtai started at the beginning and then set up camp. Shu Ren attacked it, but it failed for several days.
Don't be anxious from the beginning (jí), the common people will come. Wang Zailing, Fu (Y not U), Lu, Zhuo and He (hé).
Wang is in Lingnuma, jumping at (wū) and (rèn). King Wen takes the people's power as a marsh platform and folk music, calling it a mausoleum platform, and its marsh is a mausoleum, with elk, fish and turtles.
The ancients enjoyed themselves with the people, so they could enjoy themselves. Tang Shi said:' Time hurts (hé) mourning? The death of a woman.
People want to die with them, although there are birds and beasts in the pool, why enjoy themselves? Liang Huiwang said: "I am a country and I am loyal to it. If Hanoi is fierce, it will move its people to Hedong and its millet to Hanoi.
Hedong is also fierce. People who observe the politics of neighboring countries have no intention like me.
There are no more people in neighboring countries, and there are no more people in my country. Mencius said to him, "The king is belligerent. Please use the analogy of war. Replenish drums, weapons company, abandon armor.
Or stop after a hundred steps, or stop after fifty steps. What if the pot is too black? "No, it's not a hundred paces straight, but it's also a walk."
He said: "If Wang knows this, there is no hope that there will be more people in neighboring countries. If you don't go against the farming season, the valley can't take food; If the number (ù) does not enter the pool (wū), the fish and turtles will not be able to eat; Axe gold gets into the mountain in time, and mywood can't be used.
Valley and fish turtles can't fight for food, and wood and wood can't fight for it, which makes people lose their lives and have no regrets. Keeping in good health and dying without regret is the beginning of kingly way.
Five acres of houses, trees for mulberry, fifty people can wear clothes; Chickens, dolphins and dogs are all domestic animals, so there is no time to waste. Seventy people can eat meat; A hundred acres of land, if you don't hurry, a few people in a family can be hungry; I sincerely hope that the godson of the cult will be filial, and the winners will not be on the road. Seventy people eat meat, clothes and silk, and the Lebanese are neither hungry nor cold, but they are not kings and have nothing.
Dogs don't know when they eat food or when they are hungry. When people die, they say,' If it weren't for me, I would be old.' Why is it different from stabbing and killing people? He said,' Not me, but a soldier.
If the king is innocent, what is the world like? "Liang Huiwang said," I would like to set my mind at to teach. "
Mencius said to him, "Isn't it unusual to kill people with hammers and blades?" Yue: "There is no difference." "Is it unusual to use the blade and politics?" Yue: "There is no difference."
He said, "There is fat in the barn, fat horses in the stable, hungry people and hungry people in the wild. This causes wild animals to eat each other. Animals eat each other and people hate them.
For the sake of people's parents, the administrative department has to lead wild animals to eat people. Evil is being the parents of the people? Zhong Ni said: "The initiator will not have any consequences!" It's also used to make it look like a person.
How did it make people starve to death? "King Hui of Liang said," The State of Jin, Mo Qiang, knows everything. And my body, the East was defeated by Qi, and my eldest son died; West, lost seven hundred miles in Qin; The south is a disgrace to Chu.
I'm ashamed of it. I'd rather spill it than die. What can I do? Mencius said to him, "The earth is a hundred miles away, so you can be king. The king is kind to the people, saves punishment, collects taxes thinly, and cultivates the fields easily.
Strong men can cultivate their filial piety and loyalty in their spare time, serve their fathers and brothers, and serve their superiors, so that they can make a fuss about the strong men in Qin and Chu. When he took his people away, he couldn't farm to support his parents, who were hungry with cold, and their brothers and wives were separated.
He drowned his people, but Solo collected them. Who are the enemies of the king? Therefore, as the saying goes,' the benevolent is invincible'. Wang, please don't doubt it! "Mencius see Liang Xiang king.
Coming out, the speaker said, "I don't look like a gentleman, so I don't understand what I'm afraid of." Suddenly he asked, "Is this world evil?" I said to him,' I booked one.
Who can be one of them? Right:' If you don't like killing people, you can kill them. Who can compare with it? "Yes:' There is nothing in the world but peace.
Is it Miao? If there is drought in July and August, the seedlings will die. When the sky looks like a cloud and it rains repeatedly, the seedlings will thrive.
If so, who can resist? There are no people who are not addicted to murderers now. If there are people who are not addicted to murderers, people all over the world will look forward to it. If so, the people will return to it and the water will come down. Who can resist? Qi Xuanwang asked, "Have you ever heard of Qi Huan and Jin Wen?" Mencius said to him, "The followers of Zhong Ni who have nothing to do with Taoism and literature will never be handed down in the future.
I haven't heard of it. If there is nothing to do, what is a king? "Yue:" What kind of virtue can be king? "He said," If you protect the people and be king, you can't protect yourself. "
He said, "If I am a person, how can I protect the people?" Say, "Yes." Yue: "How do you know I can do it?" He said: "I heard from Hu Weiqi that the king of Qi was sitting in the hall. When he saw him passing under the hall with a cow, he said,' What is a cow?' Yes:' I want to use the bell.
The king said,' Give it up! I can't bear to be swaddled. If I am innocent, I will die. "Yes:' But why use a clock?' Yue:' What can be abolished? Trade sheep for them! Know nothing? Say, "Yes." . "
He said: "The heart is king. The people all love the king, and I know the king can't stand it. "
The king said, "Of course. There are sincere people.
Although Qi is young, why do I love a cow? I just can't bear to be swaddled, and innocent people die, so I exchange sheep. "Yue:" Jun is no different from the people who love you.
Small is easy to be big, and evil is known? If the king hides his innocence and dies, what about the cattle and sheep? "Wang Xiao said," what is sincerity? I must love its wealth. It is easy to use sheep, and it is appropriate for people to call me love. "
He said, "This is harmless, but it is a kind of technology. I can't see the sheep when I see the cow. A gentleman is to an animal, seeing its life, and can't bear to see its death; I can't bear to eat its meat when I hear its voice.
Far cooking is also a gentleman. Wang Dao: "The Book of Songs says,' If a man has a heart, he will have a heart.' "。
Master is also called. I did what I had to do, but I asked for it, not really.
What the master said is of great concern to me. Why is this heart suitable for the king? "said:" yes.