Mencius said:
“Governing the state is not difficult – the key is not to alienate the great families (influential aristocratic clans).
What these great families admire, the whole state will admire;
what the whole state admires, all under heaven will admire.
Thus, moral education will spread abundantly and overflow throughout the Four Seas.”
孟子曰：「為政不難，不得罪於巨室。巨室之所慕，一國慕之；一國之所慕，天下慕之；故沛然德教溢乎四海。」
In short:
- To implement benevolent governance and moral instruction, one must first win the support of society’s most respected and influential elites.
- Once they embrace virtue, they will inspire the people, who in turn will draw the whole world toward goodness – leading to universal harmony.
Note
This passage from Mencius: Li Lou I is often misread as advocating appeasement of the powerful. In truth, it reflects Mencius’s sophisticated understanding of how moral values propagate through social structures – a pragmatic complement to his idealistic vision of benevolent governance.
Who are the “Great Families”?
In the Warring States period, “great families” referred to hereditary aristocrats (e.g., the Three Huan of Lu, the Six Ministers of Jin) who controlled land, retainers, and local influence. Though subordinate to rulers, they were de facto pillars of social order. Ignoring or antagonizing them risked rebellion – as seen in the partition of Jin or the Tian clan’s usurpation of Qi.
Seeking Consensus, Not Compromise
Mencius does not urge flattery but cautions: if even the most cultivated elites reject your policies, the problem may lie in your own lack of virtue or wisdom. True moral governance should naturally earn their respect. This aligns with his doctrine of “turning inward for self-examination” when actions fail.
The ripple effect of moral influence
Mencius outlines a cascading model of ethical transformation:
elites > populace > all under heaven.
This echoes Confucius (Analects 12.19):
“The virtue of the gentleman is like the wind; the virtue of the common people is like grass. When the wind blows over the grass, it must bend.”
Exemplary elites shape public morality by their conduct.
- Mencius once persuaded Duke Wen of Teng using the metaphor of wind and grass, illustrating how the virtue and example of those in high positions possess a powerful demonstrative and inspirational influence. Duke Wen of Teng embraced this perspective and put it into practice, such as adhering to the rituals of mourning, which ultimately inspired the populace and earned widespread acclaim.
- In Romance of the Three Kingdoms, Zhuge Liang captured and released Meng Huo on seven successive occasions, ultimately winning his allegiance. Zhuge Liang’s act of releasing Meng Huo served indirectly to promote moral education and civilizing influence among the subordinate leaders of the southern region.
Contrast with Legalist Authoritarianism
Legalists like Shang Yang sought to crush aristocratic power to centralize control. Mencius countered that suppressing the elite severs the very channel through which virtue spreads, leading to alienation and instability. Confucianism favors collaborative governance.
Historical Validation: The Han Dynasty’s strategy
- Early Han emperors co-opted local magnates through the recommendation system, integrating them into imperial administration and fostering the “Rule of Wen and Jing” – a golden age of peace.
- Conversely, Wang Mang’s radical assault on elite interests triggered widespread revolt and swift collapse.
The role of cultural elites
Today’s “great families” include intellectuals, business leaders, and cultural influencers. Mencius reminds us: no reform can take root without the authentic endorsement of society’s moral vanguard – and that vanguard must itself uphold virtue.
In this concise remark, Mencius reveals a core Confucian insight: idealism must engage reality; virtue must travel through existing networks to transform the world.
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