English: Mencius; ; Mengzi

Name: Ke

Word: Yu Zi; Sub-car; Purple chrysanthemum

Native place: Zou, Lu (now Zoucheng, Shandong)

Date of birth and death: 385 years ago? -The first 304 years?

An overview of Mencius

Mencius was a famous thinker in ancient China and a representative of Confucianism in the Warring States Period. Mencius studied under Zi Si (a student who studied under Zi Si), inherited and carried forward Confucius' thoughts, and became a master of Confucianism after Confucius, known as "the sage of Asia" and also called "Confucius and Mencius" with Confucius.

Mencius is the author of Mencius. Mencius has been handed down for seven times, which is one of the Confucian classics. The theory of good nature is the starting point of Mencius' theory, and its main propositions are "benevolent government" and "king" Sima Qian believed that Mencius was written by Monk. "Monk didn't agree, so he retired Zhang Wan's disciples to preface poetry books, state Zhong Ni's meaning and write seven pieces of Mencius." However, there are also views that, judging from the language in the book, its editor is probably a disciple of Mencius, and the book was written in the middle of the Warring States Period.

There are seven articles in Mencius, entitled: the first and second parts of Liang; "Gongsun Ugly" up and down; "Teng Wengong" up and down; Li Lou; "Zhang Wan" up and down; "High posture" ups and downs; Up and down "dedication". In the Southern Song Dynasty, Zhu regarded Mencius, The Analects of Confucius, Daxue and The Doctrine of the Mean as four books. Until the end of the Qing Dynasty, "Four Books" had been a compulsory part of the imperial examination.

Mencius' ancestors were aristocrats in the state of Lu, but later his family fortune declined and he moved from the state of Lu to the state of Zou. He lost his father when he was three years old, and Meng Mu brought him up. Meng Mu's godson was very strict. His godson stories, such as "moving the son to teach the son" and "breaking the loom", have become eternal stories. There is a saying in Saint Amethyst that "Meng Mu used to choose a neighbor".

Mencius learned from Confucius, but praised Confucius, thinking that "the life of the people is not prosperous in Confucius." Mencius traveled around Qi, Jin, Song, Xue, Lu, Teng and Liang countries to lobby his thoughts of "benevolent governance" and "kingliness". However, because the vassal States were busy with the war at that time, almost no one adopted his thought of governing the country. Mencius is one of the most important representatives of Confucianism in China, and his thoughts have a great influence on later generations.

But his position was not very high before the Song Dynasty. Since Han Yu listed Mencius as the only figure in pre-Qin Confucianism who inherited Confucius' "Taoist orthodoxy", there has been a "promotion movement" of Mencius, and his status has gradually improved. In the fourth year of Xining in northern Song Shenzong (107 1), Mencius was first listed as one of the subjects in the imperial examination, and was later promoted to a Confucian classic. Zhu in the Southern Song Dynasty combined it with The Analects of Confucius, Daxue and The Doctrine of the Mean into four books. From the Yuan Dynasty to the first year of Shun Dynasty (1330), Mencius was named "Yashenggong" and later called "Yashenggong", ranking second only to Confucius. His thoughts and Confucius' thoughts are collectively called "The Way of Confucius and Mencius".

Mencius' theory of benevolent governance is considered to be "circuitous and broader than things" and has no chance to be implemented. Finally, he retired to give lectures, and together with his students, he "wrote a poem as a preface, wrote a book, expounded Zhong Ni's meaning, and wrote seven pieces of Mencius".

When Mencius was young, his mother found him three places in order to give him a good learning environment. Later, people called it the Three Major Movements in Meng Mu.

Mencius lived in an era when a hundred schools of thought contended, and "Yang Zhu's words prevailed in the world". Mencius criticized it fiercely from the standpoint of Confucianism. Mencius inherited and developed Confucius' thoughts and put forward a complete ideological system, which had a great influence on later generations and was regarded as the "sage" after Confucius.

Mencius inherited and developed Confucius' thought of ruling by virtue, and developed it into the theory of benevolent governance, which became the core of his political thought. He applied the principles of "pro" and "long" to politics, eased class contradictions and safeguarded the long-term interests of the feudal ruling class.

Mencius closely combined ethics with politics, emphasizing that moral cultivation is the basis of doing politics well. He said: "The foundation of the world is in the country, the foundation of the country is at home, and the foundation of the home is in the body." Later, the idea of "nourishing qi and calming the world" put forward by University was developed according to this idea of Mencius.

Mencius summarized moral norms into four categories, namely, benevolence, righteousness, courtesy and wisdom. At the same time, the human relations are summarized into five types, namely, "father and son are close, monarch and minister are righteous, husband and wife are different, parents are orderly, and friends are trustworthy."

The highest category of Mencius' philosophical thought is heaven. Mencius inherited Confucius' thought of destiny, removed the residual meaning of personality god, and imagined heaven as a spiritual entity with moral attributes. He said: "Honest people, heaven is also." Mencius defined the moral concept of honesty as the essential attribute of heaven, and believed that heaven was the origin of the inherent moral concept of human nature.

Yasheng-Monk

Private with Confucius.

Monk developed Confucius' thoughts of "rule by courtesy" and "rule by virtue", advocated "kingly way" and "benevolent government", and used this to lobby the rulers of Qi, Liang, Lu, Zou, Song and Teng.

The people are the most important, the country is the second, and the monarch is the light.

Monk's "king" is "benevolence". Monk thinks: "Different people have different opinions, and the wise have different opinions, which is irresistible." . In other words, no one can use "benevolent government" to stop the unification of the world. He believes that to implement "benevolent government", we must first win "popular support" and the rulers should treat the people with "benevolence". He also proposed to attach importance to the people. He said, "The people are the most important, the country is the second, and the monarch is the light." But at the same time, he emphasized the unchangeable position of the ruler and the ruled. He said: "Those who work hard govern others, and those who work hard govern others;" Treat people eat people, treat people eat people, and the meaning of the world is also. "

Mencius' Inheritance and Development of Confucius' Thought

Mencius inherited and developed Confucianism, based on the characteristics of the times, made a new interpretation of Confucius' thought, and tried to improve the spiritual character of Confucianism on the premise of basically following Confucius' exposition, so as to develop the theory founded by Confucius and keep Confucianism alive forever. On the basis of Confucius' understanding of the reality of poetry, he put forward the theory of "opposing one's will with one's will", and made a reasonable explanation of Confucius' personality beauty based on "benevolence and righteousness" and its formation, thus developing and perfecting Confucius' thought.

He boasted that "everything is ready for me, but I am sincere, and I am very happy" ("Mencius"). From the perspective of human being as the subject of life and the meaning of human existence, he strengthened the ideological connotation of Confucius' theory of benevolence and made it an ideal belief with survival value. Therefore, although there are many differences between his theory and Confucius' thought, there are internal relations that cannot be ignored, which objectively enrich, develop and deepen Confucius' theoretical views.

Believe that human nature is good.

Monk's theory of good nature is the basis of his theory of "benevolent governance" and educational theory. He believes that human nature is innate, and people are born with "goodness", that is, there is a tendency to be good. These "good endings" are innate and inherent in the heart. So it is also called "conscience".

Education after tomorrow is very important.

Monk believes that although human nature has "good ends" of benevolence, righteousness, courtesy and wisdom, it is still necessary to strengthen moral cultivation through education and strive to expand and develop these "good ends". He advocates that as long as people constantly explore the inner "goodness", they will reach an understanding of fate through understanding human nature.

What Monk emphasizes most is inner moral cultivation. But he does not deny the influence of the acquired environment on human nature. He believes that the acquired environment can change the innate nature, and the acquired bad habits can make people lose their kindness. Monk thinks that education is more effective than politics. He said: "Good governance is not as good as good education. Good governance is feared by the people, good teaching is loved by the people, good governance is rich by the people, and good teaching is popular with the people. " In order to win the hearts of the people, he proposed to pay attention to cultivating a "miraculous" gentleman or gentleman. He said: "Teach human relations, father and son are related, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends have faith" (Teng Wengong I).

This is the real gentleman.

Monk's gentleman refers to a person who can practice "benevolent politics" and "kingly way", be born with benevolence and righteousness, and be "rich and immovable and unyielding".

The main points of Mencius' theory

First, the theory of mind and nature

1. Goodness and Four Purposes-the Root of Moral Value

Mencius' theory of "good nature" mainly shows Confucius' concept of "benevolence" Confucius' "benevolence" lacks theoretical basis and has not explained the "root of moral value". Therefore, Confucius should establish a kind of "conscious consciousness of the root of moral value", and think that goodness is the basic consciousness of human beings, which is manifested in compassion, shame, resignation and right and wrong. The "four ends" show that moral value consciousness is innate. This can supplement the deficiency of Confucius' theory of "benevolence"

2. The distinction between righteousness and benefit-the manifestation of moral value

Mencius believes that "four ends" are inherent in the conscious mind and belong to the "essence" of human beings, that is, the so-called human nature. Human nature is necessarily different from animals, and this kind of "different from animals" means "dying well". He pointed out that people are not good because they are blinded by selfish desires. Therefore, people should give up self-interest in order to achieve social justice. The purpose is to establish a good personal morality.

Step 3: Enrich Qi and Become Virtue

Mencius put forward that we should rely on self-cultivation and the exertion of goodness to fully develop the "four ends" in our hearts, which Mencius called "perfection" The cultivation of "doing one's best" cultivates noble spirit, makes people become "gentlemen" who are rich and powerful, but can't move or bend, and then control their emotions with "mind" to achieve virtue.

4. Moral Day

Mencius believes that the real world is a moral world, the standard behind the moral root is "heaven", and "heaven" is "sex" in people. If people have enough self-cultivation, they can know the nature and achieve the "harmony between man and nature".

Second, political theory.

1. People-oriented theory

Mencius pointed out that "the people are the most important, the country is the second, and the monarch is the light", and that the government should protect the interests of the people and the monarch should take care of the people as the premise. Therefore, the destiny lies in the heart, not in the monarch. The bitter king has no way, and the people can overthrow it. But if the monarch has a purpose, the people should stick to their posts.

2. Faxian King

Mencius advocated benevolent governance, and it was necessary to follow the example of the previous kings (Yu, Tang, Wen, Wu,,) to govern politics in order to implement benevolent governance in the world.

3. Benevolence and king

Mencius advocated that benevolent policies should be implemented after benevolence. Mencius believed that "people have a heart of forbearance" is a "policy of forbearance", and benevolent governance is a necessary condition for unifying the world. The concrete manifestation of benevolent government is kingly way, making the family serve the people and folk music, and implementing kingly way and "respecting the virtuous and enabling".

4. The concept of rule by virtue

Confucius' theory of "benevolence" is a conscious morality; Mencius' "benevolence" has both educational functions. The monarch mainly focuses on Xiu De, and virtue is the condition for implementing benevolent policies, so he advocates "the rule of virtue".

5. Oppose hegemonism

Mencius advocated the benevolent policy of serving people with virtue and opposed the hegemonic policy of serving people with force, aiming at alleviating the pain of people's livelihood and easing social contradictions. Therefore, Mencius advocated "kingly politics" and opposed hegemony to serve the people.

6. Restore the mining area system

Mencius believed that the ideal economic system was the "mining field system". The "farmland system" means that the land belongs to the state, and the state grants farmland to the people for cultivation, but the people also have to help cultivate farmland as a tax. So farmers have "constant production" (constant and fixed cultivated land), and the country will be stable.

Third, the educational proposition-carry it out from beginning to end

Mencius believed that it was necessary to "cultivate talents in the world" and advocated personality and moral education. He said, "We should strictly observe filial piety." . Moreover, Mencius believes that self-cultivation is the basic point of reading, but he also believes that human goodness cannot be cultivated from the outside (education can only play an influential role), and ultimately it must be realized by one's own thinking. In the method of self-cultivation, we advocate free development and guide the situation.

In addition, Mencius also attached great importance to the learning environment. Only by putting students in a good environment and giving them spontaneous education can they succeed.

The influence of Mencius' theory on later generations

I. Enlightening the Unknown Neo-Confucianism

Mencius put forward the theory of "inner sage", pointing out that human nature is good, as long as everyone develops goodness, suppresses material desires and reflects on themselves. This method of introspection became the mainstream of Confucianism in later generations. Cheng Hao, Cheng Yi, Lu Jiuyuan, Wang Yangming and other Song and Ming Neo-Confucians all inherited Mencius' theory in this respect.

B, form the concept of "orthodoxy"

Mencius even praised Yao, Shun, Yu, Yu, Wen, Zhou Gong and Confucius. As a Confucian "orthodoxy" (a knowledge system of the same strain). Since then, the concept of orthodoxy and Confucianism have become an inseparable whole.

C, the influence of people-oriented thought

Mencius' people-oriented thought and benevolent government thought are based on the people's heart. This revolutionary theory became the original idea of China's traditional political theory. However, this theory lacks modern democratic spirit, but it has become the rational source of restraining absolute monarchy in the traditional governance system.

Mencius' thought of "producing for the people" has become the highest ideal of economic systems in past dynasties, such as the land equalization system in Sui and Tang Dynasties.

Mencius' famous saying

(1) If you don't follow the rules, you can't be Fiona Fang.

Without compasses and rulers, squares and circles cannot be drawn correctly.

(2) Correct, then weight; Degree, then know the length.

Only when translation has weight can we know the weight; Measure it and you'll know the length.

(3) People can do something without doing it, and then they can do something.

People can only make a difference if they don't do it.

(4) Although there are things that are easy to live in the world, if it is violent for one day and cold for ten days, no one can live.

Even if there is a plant that grows most easily, if it is dried for one day and frozen for ten days, nothing can grow again.

(5) sharp is slow.

People who advance too hard will retreat too fast.

(6) the official of the heart, what you think, what you get. Not without thinking.

The organ function of the heart lies in thinking, which can be obtained only by thinking, but can not be obtained without thinking.

(7) Born in sorrow, died in happiness.

Sadness and injury are enough to make people live, and comfort and happiness are enough to make people die.

(8) Only the benevolent should occupy high positions. Being unkind and in a high position is to spread its evil to the public.

Only virtuous and kind people should be in the leading position. If an immoral person with low morality is in a dominant position, he will spread his sins to the masses.

(9) The son of heaven is ruthless and does not care about the four seas; The princes are heartless and do not protect the country; Doctor Qing is ruthless and does not protect the ancestral temple; Shu Ren is heartless. He didn't protect his four bodies.

If the son of heaven cannot be kind, he cannot keep his world; If the princes are unkind, they will lose their country; Qing and the doctor can't be good, so they can't keep his ancestral temple; Ordinary people can't be kind, so they can't keep fit.

(10) The monarch is kind and invincible.

The king of a country loves benevolence, and the world is invincible.

(1 1) save punishment, collect taxes thinly, and cultivate deeply easily (N U).

Reduce punishment and taxes, let people work hard and get rid of dirty grass early.

(12) The benevolent is invincible.

The benevolent is invincible in the world.

(13) A five-acre house can be made of mulberry trees, and fifty people can wear clothes and silk. Chickens, dolphins and dogs are all domestic animals, so there is no time to waste. Seventy people can eat meat. One hundred acres of land, if you don't hurry, a family of eight can be hungry. I sincerely hope that the godson of the cult will be filial, and the winners will not be on the road.

Each family gives him five acres of land, surrounded by mulberry trees, and people over 50 can have silk cotton-padded jackets to wear. Domestic animals such as chickens, dogs and pigs have the strength to feed and reproduce, and people over 70 years old will have meat to eat. The family gave him 100 acres of land, and without interfering with his production, a family of eight could eat enough. Run schools at all levels well and enlighten them repeatedly with the principle of filial piety and love for brothers. Then, the old man with gray hair will be helped by others, and he will not walk on the road with his head up and things on his back.

(14) Easy land, thin tax, people can get rich.

Doing a good job in agriculture and reducing taxes can make people rich.

(15) Ren Jun showed no mercy; Junyi, all righteousness; Jun Zheng, Mo Zheng.

The monarch is kind, and no one is unkind; Monarchism, no one is unjust; The monarch is right and no one is wrong.

(16) People are happy when they are happy; People have their worries, and people have their worries.

Those who take the pleasure of the people as their own pleasure will also take the pleasure of the monarch as their own pleasure; Those who take the worries of the people as their own worries, the people will also take the worries of the monarch as their own worries.

(17) Benevolence is glory, but unkindness is humiliation.

When princes and ministers practice benevolent government, there will be glory; If you behave inhumanely, you will be humiliated.

(18) Those who have a constant birth have perseverance, and those who have no constant birth have no perseverance. Without perseverance, you will do whatever you want.

People with certain industrial income have certain moral concepts and codes of conduct, while people without certain industrial income will not have certain moral concepts and codes of conduct. If there is no certain moral concept and code of conduct, you will run amok, violate the law and discipline, and do anything.

(19) scramble for land to kill people; Fighting for the city, killing people and taking the city, this so-called cannibalism, is unforgivable.

Fighting for land and killing people everywhere; Fighting for the city, killing people all over the city, is that the territory eats human flesh, and the death penalty is not enough to atone for its crimes.

(20) If you are a minister like a brother, then I regard you as my heart; If you treat me like a dog or a horse, then I will treat you like a Chinese; If you treat me like dirt, then I treat you like an enemy.

The monarch regards his deputies as his brothers and sisters, and his deputies will also regard the monarch as their confidant; The monarch regards his lieutenants as cattle and horses, and his lieutenants will also regard the monarch as ordinary people they meet on the road; The monarch regards his subordinates as dirt or weeds, and his subordinates will also regard the monarch as an enemy.

(2 1) Fish, what I want, bear's paw also wants; You can't have your cake and eat it. You can't have your cake and eat it. Life is what I want, and righteousness is what I want; You can't have both, and you have to sacrifice your life for righteousness.

Fish is my favorite food, and so is bear's paw. If I can't eat both, I will throw away the fish and eat the bear's paw. Life is what I love, righteousness is what I love; If I can't have both, I will sacrifice my life for justice.

(22) I am old, and people are old; Young people, young people, young people.

Respect my elders, thus extending to respect others' elders; Take care of your younger generation, thus extending to the younger generation who care about others.

(23) Those who gain the Tao will help more, while those who lose the Tao will help less. If you help less, your relatives will help, and if you help more, the world will be smooth.

Many people help those who are kind, but few people help those who are unkind. When there were very few people who helped him, even his relatives opposed him; When so many people helped him, the whole world turned to him.

(24) the weather is not as good as the geographical position, and the geographical position is not as good as people.

Opportunities vouchsafed by Heaven are outmatched by terrestrial advantages, which in turn are outmatched by the harmony among people.

Killing an innocent person is neither benevolence nor righteousness.

It is unkind to kill an innocent person; It's unfair to get it when you don't have it.

(26) A benevolent thief is called a "thief" and a righteous thief is called a "remnant". The remnant thief is called "Lady". Never heard of killing, never heard of killing the king.

Those who destroy kindness are called "thieves" and those who destroy morality are called "disabled people". Such a person, we call him "the only husband". I only heard that Zhou Wuwang killed her husband Yin Zhou, but I never heard that he killed his minister, the monarch.

(27) The sage reigns and the Almighty reigns.

Make virtuous people occupy considerable official positions, and talented people occupy certain positions.

(28) Respect the sages, and Jie Jun reigns.

Respect moral people, use capable people, and excellent people have official positions.

(29) the people are the most important, the country is the second, and the monarch is the light.

People are the most important, followed by Tugu God, who represents the country and the monarch is the least.

(30) Civil affairs is urgent.

Caring for the people is the most urgent task.

(3 1) Five grains can't be threshed unless the farming season is reversed. If you don't go into Wu's pool, fish and turtles can't fight for food. Axe gold gets into the mountain in time, and mywood can't be used. Grains, fish and turtles can't be eaten, and mumu can't be used, which makes the people lose their lives and have no regrets.

Don't recruit corvees in the busy season of farmers' cultivation and harvesting, which will hinder production, so the grain produced will be inexhaustible. Don't fish with a fine net in a big pond, or there will be endless fish. Cut down the trees on the mountain in time, and the wood will be inexhaustible. Food and fish can't be eaten up, and wood can't be used up, so that the people will not be dissatisfied with life, raising and burial.

(32) There is fat meat in the barn and fat horses in the stable, which makes all animals eat each other.

Now you have lean meat in your kitchen and strong horses in your stable, but the people are hungry, and the starved bodies are lying in the wild, which is equivalent to the superior people leading the animals to eat people.

(33) lose the world and lose the person; If you lose the people, you lose your heart. There is a saying in the world: whoever gets you gets the whole world; There is a way to win the people: win their hearts and win the people; There is a way to get the heart: use it to gather what you want, and if you don't do evil, you will.

Jie and Zhou lost the world because they lost the support of the people; They lost the support of the people because they lost the hearts of the people. Those who win the world have a way: those who win the hearts of the people win the world; There are ways to win the support of the people: if you win the hearts of the people, you win the support of the people; The ways to win people's hearts are: accumulate what they want for them; Don't put things they hate on your head, that's all.

If a wise monarch controls people's property, he will be able to support his parents and his wife, so that he can live a happy life and avoid dying in a bad year.

A wise monarch, when defining the property of the people, must ensure that they can adopt their parents in the upper class and raise their wives and children in the lower class, so that they can have plenty of food and clothing in good years and will not starve to death in famine years.

(35) Keeping the people king is irresistible.

All efforts are made to make people's lives stable, so that the world can be unified and no one can stop it.

(36) Treasures of governors: land, people and government, and those who cherish pearls and jade will be affected.

Governors have three treasures: land, people and politics. Those who cherish pearls and jewels are bound to get hurt.

(37) Heaven came to man, and he was a teacher for you, but he said it was to help God spoil it.

People born in the sky also gave birth to monarchs and masters for them. The only responsibility of these monarchs and masters is to help God take care of the people.

Everyone can think of Yao and Shun.

Everyone can be a good person like Yao Shun.

(39) A wife will insult herself, and then others will insult her; The family will destroy itself, and then people will be destroyed; The country will cut itself, and then the people will cut themselves.

People will insult themselves before others insult him; Families must have self-destructive factors before people are destroyed, and countries must have self-destructive reasons before people are punished.

(40) Those who seek their own happiness and misfortune.

No disaster or happiness is not found by yourself.

(4 1) A gentleman does not complain about heaven, but a villain treats himself.

A gentleman doesn't complain about heaven or people.

(42) Riches and riches can't be lewd, poverty can't be moved, and powerful people can't be bent. This is called a gentleman.

Wealth can't disturb my heart, poverty can't change my mind, and power can't bend my integrity. This is called a gentleman.

(43) People who give up on themselves should not talk to others; Give up on yourself, and do nothing.

A person who hurts himself can't talk to him about valuable words; A person who gives up on himself (is extremely irresponsible to himself) can't make a valuable career with him.

(44) nourishing the heart is not good at lust.

The best way to cultivate one's self-cultivation is to reduce material desires.

(45) say that adults are reserved, don't look.

If you persuade a vassal, you should despise him, and don't look down on his lofty position.

(46) Therefore, heaven will descend to a great post, and people must first suffer their minds, their bones and muscles, starve their bodies and skins, empty their hearts, and mess with their actions. Therefore, patience has benefited them a lot.

Life will put a heavy responsibility on a person, so first of all, we should worry about his mind, work hard on his bones and muscles, starve his stomach and poor his body, and his every behavior is always unsatisfactory, so as to shake his mind, temper his temperament and increase his ability.

(47) Respect people and don't insult others; frugal people don't rob people.

A respectful person will not insult others, and a thrifty person will not rob others.

(48) Those who love others will always love others; People who respect others will always respect others.

People who love others will be loved by others; People who respect others will be respected by others.

(49) Do not hold long, expensive, brothers and friends.

When you make friends, you don't depend on your age, your status or your brother's wealth. (50) Sages make people shine with their brilliance, and today they make people shine with their fatuity.

A talented person must understand it first, and then let others understand it; People today are still confused but insist on making people understand.

(5 1) The age is rich, and the children are more dependent; If you are fierce, your children will be violent. This is not a pie that fell from the sky, but it is also very unusual. The reason why you are trapped in your heart is natural.

Young people tend to be lazy when the harvest is good. After the famine, young people often show violence, not because of different natural qualifications, but because the environment has made their hearts worse.

(52) A promising person digs a well. Digging a well for nine days is not as good as digging a spring, but he still abandons the well.

Doing one thing is like digging a well. If the well is dug six or seven feet deep and there is no spring water, it is still an abandoned well.

(53) A gentleman has three pleasures, and the king of the world does not exist. Parents are there, and brothers are happy for no reason; Yang is worthy of the sky, regardless of people, but also happy; It is three pleasures to be educated by talents in the world.

A gentleman has three pleasures, and serving the world with virtue is not one of them. Parents' health and brothers' safety are the first kind of fun. Looking up is worthy of the sky, bowing down is worthy of people, which is the second kind of fun; Getting the best talents in the world and educating them is the third greatest pleasure.

If you are not ashamed, if you are not human, if you are human?

I'm not ashamed of not being able to catch up with others. How can we catch up with others?

(55) If you are poor, you will be immune to it, and if you are good, you will help the world.

If you are poor, you will be immune to it, and if you succeed, you will help the world.

(56) Poets don't harm words with words, and they don't harm their ambitions with words. Against your will, in order to get it.

A translator should not be confined to words and misunderstand them, nor should he be confined to words and misunderstand the original intention. It is right to infer the author's original intention with his own personal experience.

(57) It is better to have a book than a book.

It is better to have no books than to trust them completely.

There are two opinions about the year of Mencius' birth and death.

One is that Mencius was born in the seventeenth year of King Zhou An (385 BC) and died in the eleventh year of Zhou Nanwang (304 BC).

Second, Mencius was born in the fourth year of the reign of kings in Zhou Dynasty (372 BC) and died in the twenty-sixth year (289 BC).

Mencius chronology

One-year-old: In 390 BC, in the twelfth year of Zhou 'an, Mencius was born in Fu Village, west foot of Zou Maanshan. According to the inscription in Mencius, he was "the son of Lu Gong and Meng Sun" and moved to Zou. In the autumn of 389 BC, Mencius was one year old. Two years old: In 388 BC, in the fourteenth year of Zhou 'an, Mencius was in Zou. Three years old: In 387 BC, in the fifteenth year of Zhou 'an, Mencius was in Zou.

Four years old: In 386 BC, in the sixteenth year of King An of Zhou, Mencius was in Zou. That year, he lost his father and was taught by his mother three times to cut off the machine (according to the biography of the fierce woman). In fact, relocation and outage may not happen within one year. Five years old: In 385 BC, in the seventeenth year of Zhou 'an, Mencius was in Zou. Six years old: 384 BC, the eighteenth year of King Anguo of Zhou. Chu and Wu began to be friends. Mencius is in Zou. Seven years old: 383 BC, the nineteenth year of King Anguo of Zhou. Lumugong died, and Li Fen stood * * *.

Mencius is in Zou. Eight years old: In 382 BC, in the twentieth year of Zhou 'an, Mencius was in Zou. Nine years old: 38 BC1,the twenty-first year of King Zhou An. Chu imperial clan killed Wuqi. Mencius is in Zou. Ten years old: In 380 BC, in the twenty-second year of King An of Zhou, Mencius was in Zou. Eleven years old: In 379 BC, in the twenty-third year of Zhou An, Qi Kanggong died. Zhao moved to Wu. Mencius is in Zou. Twelve years old: In 378 BC, in the twenty-fourth year of Zhou 'an, Mencius was in Zou.

Thirteen years old: In 377 BC, in the twenty-fifth year of Zhou 'an, Mencius was in Zou. Fourteen years old: 376 BC, twenty-six years of King Anguo of Zhou. Han miezheng. All blame and kill their king. Mencius is in Zou. Fifteen years old: 375 BC, the first year of the reign of kings in Zhou Dynasty. Han is a thief. Qi Tianwu killed the King of Qi and became the Duke of Huan. There will be chaos in the Yueshi area, and there will be nothing. Mencius is in Zou. Sixteen years old: In 374 BC, in the second year of King Zhou, Mencius was in Zou.

Seventeen years old: In 373 BC, in the third year of the reign of King Zhou, Mencius was in Zou. Eighteen: In 372 BC, in the fourth year of the reign of King Zhou, Mencius was in Zou. Nineteen years old: 37 1 BC, in the year of Wang Wu, died. In short, it is a public chess piece. Han Yan killed Han Aihou. Wei cut Chu and took Luyang. Mencius is in Zou. Twenty years old: 370 BC, six years of the reign of King Zhou. Han and Zhao will move to Tunliu. Zhao, Han defeated Wei, Wei defeated Zhao and defeated Pingyang. Mencius is in Zou.

Twenty-one years old: 369 BC, the seventh year of the reign of King Zhou. Qi cut Wei, lowered the view, and Wang voted for Korea by mistake. Wei defeated North Korea in Maling. Mencius is in Zou. Twenty-two years old: 368 BC, the first year of Zhou Xianwang. Mencius went to Shandong to study and was educated by Zi Si. Twenty-three years old: in 367 BC, Zhou Xian was queen for two years. Zhao Han is divided into two weeks. Mencius is in Shandong. Twenty-four years old: In 366 BC, Zhou Xianwang was three years old. Wei defeated North Korea. Mencius is in Shandong. Twenty-five years old: In 365 BC, Zhou Xianwang was four years old.

In April Jiayin, Wei moved to the capital as a girder. Tian killed his mother. Mencius is in Shandong. Twenty-six years old: In 364 BC, Zhou Xianwang was five years old. Wei? /div & gt；