Mencius (孟子) and Xunzi (荀子)

Mencius (372 – 289 BCE) and Xunzi (313 - 238 BCE) are often placed toegther on the debate of innate good or evil of human nature. Aside from this highly contested debate, their views on Heaven, or nature (tian 天), can also be examined comparatively.

The Mencius《孟子》

五畝之宅,樹之以桑,五十者可以衣帛矣;

雞豚彘之畜,無失其時,七十者可以食肉矣;

百畝之田,勿奪其時,數口之家可以無飢矣;

謹癢序之教,申之以孝悌之養,頒白者不負戴

於道路矣。七十者衣帛食肉,黎民不飢不寒,

然而不王者,未之有也。1

《孟子 · 梁惠王 · 上》

“Let mulberry trees be planted about the homesteads with their five mu, and persons of fifty years may be clothed with silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mu, and the family of several mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, inculcating in it especially the filial and fraternal duties, and grey-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It never has been that the ruler of a State, where such results were seen - persons of seventy wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold - did not attain to the royal dignity.”1

- The Mencius, "Liang Hui Wang I"

堯、舜既沒,聖人之道衰。暴君代作,

壞宮室以為汙池,民無所安息;

棄田以為園囿,使民不得衣食。

邪說暴行又作,園囿、汙池、

沛澤多而禽獸至。

及紂之身,天下又大亂。2

《孟子 · 騰文公 · 下》

“After the death of Yao and Shun, the principles that mark sages fell into decay. Oppressive sovereigns arose one after another, who pulled down houses to make ponds and lakes, so that the people knew not where they could rest in quiet; they threw fields out of cultivation to form gardens and parks, so that the people could not get clothes and food. Afterwards, corrupt speakings and oppressive deeds became more rife; gardens and parks, ponds and lakes, thickets and marshes became more numerous, and birds and beasts swarmed. By the time of the tyrant Zhou, the kingdom was again in a state of great confusion.”2

- The Mencius, "Teng Wen Gong II"

The Xunzi《荀子》

天行有常,不為堯存,不為桀亡。

應之以治則吉,應之以亂則凶。

彊本而節用,則天不能貧;

...倍道而妄行,則天不能使之吉。3

《荀子 · 天倫》

English translation.

Endnotes

[1] Chinese Text Project. "Liang Hui Wang I." The Mencius.《孟子 · 梁惠王 · 上》<http://ctext.org/mengzi/liang-hui-wang-i>.

English translation by James Legge.

[2] Chinese Text Project. "Teng Wen Gong." The Mencius.《孟子 · 騰文公 · 下》<http://ctext.org/mengzi/teng-wen-gong-ii>.

English translation by James Legge.

[3] Chinese Text Project. "Tian Lun." The Xunzi.《荀子 · 天倫》<http://ctext.org/xunzi/tian-lun>.