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The World's Greatest Books [Volumes 1-15, 17-20]
- Автор: Gutenberg
- Год: 1910
- Язык: английский
- Жанр: Культурология
Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
The treatise called "The Works of Mencius" is a compilation of the conversation and opinions of Mencius, having a similar relation to that great philosopher that the Analects (or "Lun Yu") have to Confucius. It is arranged in seven books. According to tradition the work, in its existing form, is as it came from the philosopher himself.
Virtue, not Profit, to be the Chief Quest
When Mencius visited King Hui, of Liang, the latter asked him what counsel he could give to profit his kingdom. The philosopher replied, "Why does your majesty use the word profit? The only things which I have to counsel are righteousness and goodwill. If the king seeks mainly the profit of his kingdom, the great officers will seek the profit of their families and the common people that of theirs. The chief things to be aimed at by king and people are virtue and benevolence. All else is as nothing. No benevolent man has neglected his parents, nor has any virtuous man slighted his sovereign."
"How comes it," asked the king, "that my state Tsin has deteriorated since I became its ruler, and that calamities many and great have fallen on it?" Mencius answered, "With so great an extent of territory as thine prosperity ought to be within easy reach; but in order to procure it your majesty must govern thy subjects justly and kindly, moderating penalties, lightening taxes, promoting thus and otherwise their industries, increasing their comforts as well as lessening their burdens, deepening the faithfulness of the people to one another and to the throne. Then will thy people be loyal to thee and formidable towards thy foes. Thou shalt make thy subjects loyal friends, for the benevolent one has no enemy."
A Prosperous Ruler the Friend and Father of his People
On one occasion the Emperor Hsuan of Chi visited Mencius in the Snow Palace, and asked him, "Do the people find enjoyment in music and in the chase?" "Certainly," answered Mencius; "it is when ruler and people share each other's joys and sorrows that the sovereign attains to his highest dignity. Moreover, a ruler, when moving amongst his people ought to copy the ancientsovereigns. In the good old days, when the ruler made a tour of inspection among his people he was received with great acclamation everywhere, for joy and gladness came in his train. In the spring he inspected the ploughing and supplied all that was lacking in the way of seed. In the autumn he examined the reaping and made up for any deficiency in the yield. It was a common saying during the Hsia dynasty, 'If the Emperor visiteth not, what will become of us?' But now, may your majesty permit me to say, matters are very different, for, when in these days a ruler visits his people he is accompanied by a huge army, who with himself and suite have to be maintained by the people visited. And so it comes to be that the hungry are robbed of their food, and the toilers are wearied with the extra tasks imposed upon them. If a ruler wishes to have the hearts of his people, and to' be regarded as their father, he must consider their needs and endeavour to supply them."
Mencius uses Stratagem to Bring Home to the Emperor His Guilt
Mencius said on one occasion to Hsuan, King of Chi, "Suppose one of thy ministers were to entrust his family during his absence to a subordinate, and that the latter neglected his duty so that the wife and children were exposed to great suffering and danger. What should that minister do?"
"Dismiss him at once," was the royal reply.
"But," continued the philosopher, "suppose that the government of your own kingdom were bad, the people suffering and disunited and disloyal on account of their king's bad rule. What then should be done?" The king, looking this way and that, turned the conversation to other themes.
It May be Right to Kill a Sovereign
King Hsuan asked Mencius, "Is it true that Thang banished his own sovereign, Kieh [the last king of the Hsia dynasty], and that Wu attacked the tyrant Emperor Kau-hsin and slew him?" "It is true," said Mencius, "for it is so written in the 'Shu King.' But if a sovereign acts as Kieh did he is no longer a sovereign but a robber, and to be dealt with as such. And if a ruler is, like Kau-hsin, the enemy of his people, he is no longer their ruler, and therefore to be put out of the way, and how better than by death?"
The Gifts that May and Those that May Not be Accepted
Chan Tsin spoke to Mencius as follows:
"The King of Chi once offered thee a present and thou declinedst it, but didst accept gifts offered at Sung and at Hsieh. Why this inconsistency? If it were right to refuse in the first case it was equally right to refuse in the other two. If it were right to accept in the latter two cases, it was equally right to accept in the first case." The philosopher answered, "I acted rightly and consistently. The gifts at Sung were to provide me with what was needed for a long journey which I was about to undertake. Why should I refuse such gifts when needed? At Hsieh I was in some personal danger and needed help to procure the means of self-defence. The gifts were to enable me to procure arms. Why should I have refused such needed help? But at Chi I needed no money, and therefore refused it when offered, for to accept money when it is not needed is to accept a bribe. Why should I take such money?"
Wrong Conduct Should be Ended at Once
A distinguished officer of Sung, called Tai Ying-chib, called upon Mencius and said, "I am unable as yet to dispense with the tax on goods and the duties charged at the frontier passes and in the markets, though this is a right and proper thing to do. But it is my intention, until the next year, to lighten the tax and the duties, and then next year I shall remove them altogether." The philosopher replied, "Here is a man who daily steals a score of his neighbour's fowls. Someone remonstrates, and, feeling that he is guilty of acting dishonestly, he says, 'I know that this stealing is wrong, but in the future I shall be content with stealing one fowl a month. But next year I will stop stealing fowls altogether.' If," continued Mencius, "this task and these duties are, as you admit, wrong, end them at once. Why should you wait a year?"
The Inherent Goodness of Human Nature
Kao Tzu said to Mencius, "Human nature resembles running water, which flows east or west according as it can find an outlet. So human nature is inclined equally to what is good and to what is bad." "It is true," answered Mencius, "that water will flow indifferently to the east or to the west. But it will not flow indifferently up or down; it can only flow down. The tendency of human nature is towards what is good, as that of water is to flow downwards. One may, indeed, by splashing water, make it spurt upwards, but that is forcing it against its true character. Even so, when a man becomes prone to what is evil it is because his Heaven-implanted nature has been diverted from its true bent."
People First, Kings Last
"The people," said Mencius, "are first in importance; next come the gods. The kings are last and least."
Every Man Should Accept His Lot
Mencius said, "Every man's lot is fixed for him, and it is a proof of wisdom to accept it uncomplainingly. He who does this faces misfortune and even death unmoved."
What the Good King Delights in Most
"The virtuous king," said Mencius, "is glad to have a large extent of territory and a numerous people to rule over; but his heart is not on these things. To be at the head of a great kingdom and to see his people loyal, united, and flourishing, gives the good king joy; but his heart is not on these things. It is on benevolence, justice, propriety, and knowledge that the good king's heart is set."
The Influence of Example