Discussion Questions for the Mengzi
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Topics Relating to Particular Passages
1A1
1. The Song Dynasty commentator Zhu Xi says of this passage, "The gentleman never fails to desire profit, but if one single-mindedly thinks of profit there will be harm. If there is only benevolence and righteousness, then one will not seek profit but will never fail to profit." In your own words, explain how Zhu Xi interprets Mengzi 1A1. Do you agree or disagree with Zhu Xi's interpretation?
2. Compare what Mengzi says in this passage with Analects 4:2, 4:12, and 4:16. How, if at all, do Mengzi and Kongzi differ regarding profit? How does Mengzi's view of profit differ from that of the Mohists?
1A7
3. What do you make of Mengzi's comment that "gentlemen keep their distance from the kitchen"? Is it hypocritical? Ironical? Are there any occupations in our own society that we regard as necessary, but would not want everyone (and, in particular, those making policy decisions) to peform?
4. "Hence, Your Majesty's not being a genuine king is due to not acting; it is not due to not being able." What does Mengzi mean by this? Why does he think that it is true?
5. Why does Mengzi believe that the king's display of compassion toward the ox shows that he is capable of showing compassion to his own people? (Hint: Compare Mengzi 7A45.) Is Mengzi's claim persuasive?
6. Scholars debate whether Mengzi is appealing to King Xuan to be consistent in his emotional reactions. In particular, one might argue that Mengzi is suggesting to the king that he ought to be compassionate toward his people in order to be consistent with his reaction to the ox. Explain why you agree or disagree with this interpretation. (For more on this debate, see Wong [1991] and Ihara [1991], cited in the Selective Bibliography in Readings.)
7. One of the key terms in this passage is "extending," tui. ("That in which the ancients greatly exceeded others was no other than this. They were simply good at extending what they did.") What does Mengzi mean by "extending"? (Hint: Compare Mengzi 7B31.)
8. Tui is also a term from Mohist dialectics, where it means "getting someone to grant what that person has not accepted when it is the same as something that that person does accept" (Nivison [1996], p. 96, cited in the Selective Bibliography in Readings). How might the Mohist usage be relevant to understanding how tui functions in Mengzi 1A7? Is it relevant that Mengzi also uses other terms that mean "to extend," but that are not dialectical terms?
1B5
9. How might this passage be read as an application of the Confucian notion of shu? (See Analects 4.15 and the references in the note to that passage.)
1B6
10. How might this passage be read as an application of the notion of "correct naming"? (See Analects 13.3 and the references in the note to that passage.)
2A2
11. How do the kinds of courage of Bogong You, Meng Shishe, and Zengzi differ from one another?
12. How is Meng Shishe similar to Zengzi? How is Bogong You similar to Zixia? (Hint: Zengzi was a disciple of Kongzi who was known for his intense, personal commitment to the Confucian Way. On Zixia, who was also a disciple of Kongzi, see especially Analects 6.13 and 19.12.)
13. We can contrast Gaozi, Mengzi, and Zhuangzi in terms of their attitudes toward doctrines, the heart, and the qi. Gaozi says that we should not seek for in our hearts what we do not get from doctrines. Does this mean that we should seek nothing from our hearts, or only that there are things we can get from doctrines that we cannot get from our hearts? What is it that Mengzi thinks we can get from our hearts that we cannot get from doctrines? Why might Mengzi think that doctrines are not always adequate sources of guidance? (Hint: See Mengzi 7B5.) Why does Zhuangzi seem to think (p. 223) that both doctrines and one's heart are inadequate?
14. What is the point of the story of the "man from Song"? What is the "grain" a metaphor for? What is pulling on the grain a metaphor for? What is not weeding a metaphor for? (Hint: Cf. Mengzi 2A6 and 6A7.)
2A6
15. In this passage (perhaps the most famous in the book), Mengzi uses what philosophers refer to as a "thought experiment" to convince us that any normal human has a "sprout" of benevolence. Is his thought experiment persuasive? Why or why not? What would Mengzi say about a sociopath (i.e., someone who lacked normal human feeings). (Hint: See Mengzi 6A8.)
16. Why is it important that the reaction Mengzi describes occurs "suddenly"?
17. Explore the sprout metaphor. In how many respects are our innate virtuous inclinations (according to Mengzi) like sprouts?
18. Mengzi seems to assume that if we have the "sprout" of benevolence, we will also have the sprouts of righteousness, propriety, and wisdom. But he does not offer any argument for this claim. Are there any good reasons to think that the presence of one virtue requires the others?
2B13
19. So is Mengzi unhappy or not? If not, why not?
For a discussion of this passage, see Philip J. Ivanhoe, "A Question of Faith: A New Interpretation of Mencius 2B.13," Early China 13 (1988), pp. 153-65.
3A5
20. Does the position of Yi Zhi (Yizi) differ in any important respect from that of the earlier Mohists. (Hint: Consider the view of human nature suggested by "Impartial Caring.")
21. In our n. 37, we present one possible interpretation of what the "two roots" are. Do you agree with this interpretation, or can you think of a better one? Which of the two roots does Mengzi reject? Why does he reject it?
22. Mengzi gives an account of the origin of funeral rituals. Is his account plausible? Does this account actually provide any objection to a Mohist view on funerals? Why or why not?
23. In the end, Yizi seems to admit that Mengzi has convinced him. Why? Discuss whether you think Mengzi has successfully argued against Yizi's position.
4A15
24. In contemporary Western culture, we often say that we can never really know what a person is thinking, or what they are really like "inside." Based on Mengzi 4A15, would Mengzi agree or disagree? (See also 7B11.) Do you think Mengzi could be right about this?
4B4
25. See comments on 7A35.
5A9
26. See how many traits of a wise person you can identify from this brief but pregnant passage.
6A4-5
27. This passage has been discussed at great length by commentators. What does it mean to describe a virtue as internal, as opposed to external? One possibility is that "internal" means innate, whereas "external" means socially conditioned. Another possibility is that an internal virtue requires having a particular feeling or emotion (e.g., love for a relative), whereas an external virtue requires simply acting in a certain manner. Try for yourself to find an interpretation that makes sense of what Mengzi, Gaozi, and their followers say here (and what Mengzi says about Gaozi in 2A2, p. 123).
6A6
28. Here and in 6A15, Mengzi uses the term "concentration." This refers to a focussing of one's attention. But focussing on what? Mengzi seems to think that we can focus our attention on the operation of our sprouts (i.e., we can become aware of and delight in the fact that we have feelings of compassion, or disdain to do certain things), and that this is one of the things that will help the sprouts to grow (cf. Mengzi 4A27).
6A10
29. Mengzi seems to be saying that we all have some situations in which we would disdain to do something because it was not righteous (like the beggar refusing to accept contemptuous treatment). Consequently, although the term "sprout" does not occur in this passage, it might be read as an illustration of the sprout of righteousness referred to in 2A6.
7A4
30. The first sentence here is more commonly translated, "The ten thousand things are all complete in me." This interpretation is grammatically possible, but I think such a translation is overly influenced by a "Neo-Confucian" view of Mengzi.
7A35
31. Passage like this one and 4B4 raise the issue of ethical dilemmas: cases in which, whatever one does, one must do something wrong. It seems to many people that genuine ethical dilemmas occur. (Consider the case discussed in the book and movie, Sophie's Choice, in which a mother must choose only one of her children to save.) However, some philosophers have denied that genuine dilemmas ever occur. Mengzi seems to think that it is always possible -- if one is clever enough -- to find a way to avoid doing anything wrong.
32. Is the case Tao Ying describes here a genuine ethical dilemma? Does the course of action Mengzi describes for Shun resolve the dilemma? Now, consider the same questions in relation to 4B4.
7B37
33. What would be contemporary analogues of those who are "wild" or "squeamish" about ethical matters? And what would a contemporary "village worthy" be like?
General Discussion Topics
1. Mengzi often appeals to the notion of "human nature" (e.g., Mengzi 6A6). By this he means the characteristics a human would have if raised in a healthy environment. For example, he thinks that humans are naturally kind and have a sense of shame, but that we will not tend to manifest these natural characteristics if we are raised in an unhealthy environment, such as one in which there is starvation (e.g., Mengzi 6A8 and 7A27). Mengzi also thinks that it ought to make a difference to us whether a certain course of action violates our nature (e.g., Mengzi 6A1 and 6A12). Do you think there is such a thing as human nature (cf. Mengzi 6A7), and should it make any difference to us whether something violates our nature? Why or why not?
2. If you have read some Western philosophy, in what ways and to what extent does the Mengzi seem different from it? In particular, how does it differ in its style of writing, methodology, underlying assumptions, and conclusions? (The most productive contrasts will probably be between some specific Western philosopher -- e.g., Plato, Aristotle, Kant -- and Mengzi, rather than trying to generalize about all of Western philosophy.)
3. Was Mengzi a philosopher?
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