Mencius (Penguin Classics)

Men and women go through their lives asking themselves “What is the right thing to do?”, and trying to live good lives. And some of the very best answers to those questions of how to live a good life and do the right thing come from a Chinese philosopher who lived 2400 years ago. Many people in the West do not know Mencius and his work, but everyone everywhere should.Mencius, Meng Ke, 孟子, lived about a century after Confucius, and his work is unquestionably part of the intellectual and philosophical legacy of Confucianism. Mencius’ declaration that “Holding on to the middle is closer to being right, but to do this without the proper measure is no different from holding to one extreme” (VII.A. 26, p. 151) sounds very Confucian, and recalls the inscription above the entrance to the temple of Apollo at Delphi: μηδὲν ἄγαν, meden agan, nothing in excess. At the same time, however, Mencius offers something new and different from the work of Confucius. And it is in that difference that Mencius’ work – known simply as "The Mencius" – becomes wonderfully modern.For all the profundity of Confucius’ "Analects," there sometimes seems to be something a bit self-interested about it all. Confucius calls upon his disciples to practice benevolence, to be sure; but to what end? Some readers of "The Analects" may feel that Confucius overemphasizes benevolence as a path toward being a gentleman rather than a “small man,” and gentlemanly status as the means by which one can secure an Imperial post equal to one’s talents. Is the whole point of benevolence that it helps one get a really good job? Such would be a gross oversimplification of "The Analects," in my opinion, but "The Mencius" does not leave itself open to such charges. Mencius, rather, engages in some fruitful speculations on the source of human benevolence itself.In Mencius’ view, all people come into this world with what he calls “the germ of benevolence,” a predisposition to do good on behalf of others for others’ sake, with no self-interest involved. Mencius explains this concept in one of the most famous passages from "The Mencius":”Suppose a man were, all of a sudden, to see a young child on the verge of falling into a well. He would certainly be moved to compassion, not because he wanted to get in the good graces of the parents, nor yet because he disliked the cry of the child. From this it can be seen that whoever is devoid of the heart of compassion is not human….The heart of compassion is the germ of benevolence” (II.A.6, p. 38).That impulse toward compassion, Mencius argues, is natural to us; it is a predisposition. “Human nature is good just as water seeks low ground. There is no man who is not good; there is no water that does not flow downwards” (VI.A.2, pp. 122). Yet if all people come into the world with that predisposition toward empathy for all living things, how is it that people are able to behave cruelly? In Mencius’ view, the human tendency toward compassion is something that must be exercised and nurtured, because otherwise it can be lost. If one develops those innate qualities of compassion and ethical awareness, then “When these are fully developed, he can tend the whole realm within the Four Seas; but if he fails to develop them, he will not be able even to serve his parents” (II.A.6, pp. 38-39).The system of morality that Mencius sets forth is eminently practical and sensible. When one of his disciples suggests that an unjust tax cannot be abolished immediately, Mencius compares that to a man making a “reduction” from stealing his neighbor’s chickens daily to stealing them only once a month and adds, “When one realizes that something is morally wrong, one should stop it as soon as possible. Why wait for next year?” (III.B.8, p. 71).In this time of wars that seem to go on without end, there is something only too modern in Mencius’ declaration that there are “no just wars. There are only cases of one war not being quite as bad as another” (VII.B.2, p. 157). And an observer of the contemporary political scene might shake his or her head in rueful agreement with Mencius’ observation that “A good and wise man helps others to understand by his own clear understanding. Nowadays, men try to help others understand by their own benighted ignorance” (VII.B.20, p. 161).A helpful introduction by scholar D.C. Lau of the Chinese University of Hong Kong (who also translated Penguin Books editions of the "Tao Te Ching" and "The Analects") situates "The Mencius" in its social and historical context. Along with a glossary of personal and place names, Lau also includes four appendices: one on events in the life of Mencius, a second that examines early traditions about the philosopher, a third on the text of The Mencius, a fourth that focuses on Mencius’ understanding of ancient history, and a fifth on Mencius’ use of analogy in argument. It is like taking a seminar in Chinese history and philosophy, all in the course of a 246-page book.I read "The Mencius" while my wife and I were on a trip to Shanghai. Not far from the towering skyscrapers of the Pudong and the neon-lit commercialism of the Nanjing Road shopping district, one can walk quietly in Old Shanghai, amidst the serenity of the 16th-century Yu Garden. It is easy to imagine people of earlier times walking among the rockeries and pavilions of Yu Garden, and then sitting down by a pond to read from "The Mencius." Walking in Old Shanghai, experiencing the friendly smiles and the quiet courtesy of the Shanghainese people, even amidst the modern busy-ness of one of the world’s largest cities, I could not help thinking that the compassionate and benevolent spirit of Mencius lives on in the land of his birth.

First of all, this is an excellent edition of Mencius. The introduction is great, the translation is seamless, and the appendices are insightful as well. It might even be a good idea to read Appendix Four before reading the body of the work, as familiarity with the historical context is key for following the analogies in the book, many of which draw upon knowledge of historical figures who must have been as familiar to the ancient Chinese as such figures as Lincoln, Hitler, and Churchill are for us. Reading the text, I thought how wonderful it would be to see what analogies a modern day Mencius would use to argue his points.The text itself is full of many gems. As others have noted, one of Mencius' critical additions to Confucianism is the idea that human nature is good, as argued using a number of powerful analogies such as the "child falling into a well" and the "downward flow of water" scenarios. Of course one can take issue with these analogies and come up with counterarguments, but remember that it is essentially impossible to "prove" which way human nature leans. Likewise, while the general idea of the Mandate of Heaven is present in the Analects, I believe it is Mencius who fully articulates it in a series of wonderful examples. Therefore Mencius does not just refine or restate Confucianism, he expands it as well.Overall, I enjoyed reading Mencius greatly and highly recommend it to anyone who enjoyed the Analects. However, I did not find quite the same level of enjoyment reading Mencius as I did Confucius. For me, the analogies grew a little dense at times, and there was not the simple yet elegant profundity that keeps pulling me back to read the Analects time and time again. For me, Mencius is a great supplemental reader to Confucianism ... but it does not come close to surpassing its primary text: the Analects. Then again, that was not Mencius' intent. He would likely be the first to admit that he was standing on the shoulders of the giant in his philosophical tradition: Confucius.A very good read, nonetheless. I am always amazed to think of the mental masterminds who sprung up in China and Europe at the same general time in history. Socrates, Plato, Aristotle, Confucius, Mencius, Laozi, Zhuangzi, etc. Even if some of the works were written by disciples, the brilliance of the ideas shines through. Mencius is a worthy addition to this tradition of scholarly excellence. However, if you are to read one book and one book only on Confucianism, make it the Analects! But if Confucius is the paragon, Mencius should feel no shame in being #2.

On the whole, a very good and readable translation, the only snag being the use of Wade-Giles in Romanization of Chinese names. However, the structure and commentary of D.C. Lau's translation is very well put together, and provides necessary illumination on Mencius's texts.While it's well known that Mencius is second to Confucius himself as the most famous of the Confucians, his work is much more readable and well constructed than Confucius's Analects, which can become tiring at times.Mencius provides insight into noble intentions and conduct, as much as Confucius. Confucius's works frequently refer to the conduct of a gentleman, to the point that it becomes rather tiresome, however, Mencius uses accounts and analogies to essentially deliver the message of his philosophy.Mencius concerns himself with human nature, and states that the man who rescues a baby from crawling into a well does so not out of interest of pleasing the parents or societal prestige, but out of the genuine feeling of pity one feels in the heart.A decent proverb later in the book is "He who puts reputation and real achievement first is a man who tries to benefit others; he who puts reputation and real achievement last is a man who tries to benefit himself."On the whole, a much more readable work of Legalist philosophy than The Analects, and worth a read for those who want to understand Chinese philosophy and social organization.

I read this book in conjunction with the analects of Confucius to round out an area of philosophy I needed to become more familiar with. I heartily recommend this approach to the text as the Mencius fleshes out and provides contextual understanding of the core tenets laid out in the analects. It is an enjoyable read and gives much pause for thought, it is well worth returning to earlier sections for a second look once you have read the controversy notes towards the rear of the text.

I love this book because it is really down to earth theology.It is written by a thoughtful man who is at the top of politics and goes round trying to improve the awful dictators he was working with, very patiently.He has not really got much of a religion, but that does not stop him.And it is a good translation too.

This is a fascinating study of one of the most influential thinkers in oriental, indeed in world, history. Mencius was the great ambassador of Confucianism.

It's a good translation of a classic with a very useful introduction. If you feel like reading Mencius, you might as well buy this version. You should probably have read up about how to read chinese philosophy though, a western approach won't yield many sensible results.