Mencius said:
“When the world is governed by the Dao, those of lesser virtue serve those of greater virtue, and the less worthy among the virtuous serve the more worthy.
But when the world is without the Dao, the small are enslaved by the great, and the weak are dominated by the strong.”
“These two outcomes are determined by ‘Heaven’ – the moral order of the cosmos.
Those who follow Heaven survive; those who defy it perish.Duke Jing of Qi once lamented: ‘A state that can neither command others nor accept commands from others is utterly isolated.’
With tears in his eyes, he married his daughter to the ruler of Wu to secure an alliance.Today, small states treat large states as their teachers yet feel ashamed to receive orders from them –
this is like a disciple who feels ashamed to obey his master!If they truly find submission shameful, they should instead take King Wen of Zhou as their teacher.
By emulating King Wen’s Way, a large state will rule the world within five years, and a small state within seven.The Book of Poetry (Book of Songs) says:
‘The descendants of Shang numbered beyond count –
but when Heaven issued its decree, they bowed to Zhou.
They submitted to Zhou because Heaven’s Mandate does not remain fixed.
Shang’s noble men, dignified and swift, came to Zhou’s capital to pour libations in sacrifice.’Confucius said:
‘Benevolence does not depend on numbers. If a ruler truly loves benevolence, none under heaven can stand against him.’
Yet today, rulers desire invincibility without practicing benevolence –
this is like holding something scalding hot but refusing to cool it with water!The Book of Poetry says:
‘Who, holding heat, would not rinse it away?’”
孟子曰：「天下有道，小德役大德，小賢役大賢；天下無道，小役大，弱役強。斯二者天也。順天者存，逆天者亡。齊景公曰：『既不能令，又不受命，是絕物也。』涕出而女於吳。
今也小國師大國而恥受命焉，是猶弟子而恥受命於先師也。如恥之，莫若師文王。師文王，大國五年，小國七年，必為政於天下矣。《詩》云：『商之孫子，其麗不億。上帝既命，侯于周服。侯服于周，天命靡常。殷士膚敏，祼將于京。』孔子曰：『仁不可為眾也。夫國君好仁，天下無敵。』今也欲無敵於天下而不以仁，是猶執熱而不以濯也。《詩》云：『誰能執熱，逝不以濯？』」
Note
This passage from Mencius: Li Lou I presents a comprehensive vision of Confucian political theology through a stark contrast between moral and amoral world orders.
Two orders: Virtue vs. Power
In a morally ordered world (“with the Dao”), authority flows from virtue, not force. In chaos (“without the Dao”), might makes right.
Mencius frames this not as fate but as a cosmic law: align with virtue (Heaven) and thrive; defy it and perish.
“Heaven’s Mandate is not fixed”
Quoting the Book of Poetry, Mencius reminds us that the Shang dynasty, despite its vast population, lost power due to moral failure.
The Mandate of Heaven shifts based on conduct – a core idea from the Book of Documents (Book of History). Legitimacy arises not from lineage but from moral performance and cultural integration, as shown by former Shang elites serving Zhou rituals.
The path for small states: Emulate King Wen
To small states caught between great powers, Mencius offers hope: do not rely on alliances or shame-driven defiance – cultivate benevolent governance.
“Five years for a large state, seven for a small one” symbolizes that time favors the morally committed. This empowers even the weakest polity with agency.
This argument challenged the “might-is-right doctrine,” granting small states a form of moral agency – such as Teng or Song, which, if they practiced benevolent governance, could still become an exemplary model for all under heaven.
“Benevolence does not depend on numbers”
Citing Confucius, Mencius rejects realpolitik. True invincibility comes not from armies but from popular allegiance:
“The people turn to benevolence as water flows downward.”
Benevolence is an end in itself – not a tactic.
“Holding scalding heat Without rinsing”
The image of refusing to cool a burn captures the folly of seeking dominance while rejecting benevolence. Warring States rulers wanted glory without sacrifice – Mencius exposes this as self-destruction.
Duke Jing’s tears: A cautionary tale
During the reign of Duke Jing of Qi, the ducal house was corrupt, ministerial clans monopolized power, and talent had withered away. Despite this, Duke Jing of Qi struggled to reverse the decline of the state’s strength and the decentralization of authority. Meanwhile, King Helü of Wu, having reformed the state through the efforts of Wu Zixu and Sun Wu (Sun Tzu), sought to attack Qi and pressured it through a marriage alliance.
With Wu strong and Qi weak, Duke Jing of Qi was forced to send his daughter to Wu in order to avert war. At its core, this episode reflects the humiliating compromise of a smaller state under coercion by a greater power.
Duke Jing’s forced marriage alliance illustrates the desperation of states lacking moral authority. Shortly after the death of Duke Jing of Qi, the supreme power of Qi state was seized by the Tian clan.
Mencius argues: true security lies not in diplomacy but in domestic virtue.
Confucian political theology
From Shang’s fall to Zhou’s rise to the promise for any small state, Mencius articulates a universal moral meritocracy: Heaven’s favor is open to all who practice benevolence. This is Confucianism’s revolutionary optimism.
Here Mencius delivers his boldest claim: Moral governance is not idealistic – it is the only rational path to lasting power.
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