Mencius said, “Taking office is not originally for the sake of escaping poverty, yet there are times when one takes office precisely because of poverty. Marrying a wife is not originally for the sake of supporting one’s parents, yet there are times when one marries precisely to support them. If one takes office because of poverty, one should decline high positions and accept low ones; decline generous salaries and accept meager ones. If one declines high positions for low ones, and generous salaries for meager ones, what kind of position would be appropriate? Being a gatekeeper or a night watchman would be fitting.
Confucius once served as a storehouse keeper, and he said, ‘All that is required is that the accounts be correct.’ He also once served as a pasture keeper, and he said, ‘All that is required is that the oxen and sheep be vigorous and well-grown.’
To hold a low position yet speak presumptuously on high matters of state is a crime; to stand in the court of a ruler and yet fail to implement one’s principles is a disgrace.”
Note
This passage from the Wan Zhang II chapter of the Mencius offers a profound analysis of a scholar-official’s motivations for entering public service and their political bottom lines. Drawing on historical context and traditional commentaries, we can understand its philosophy through the following dimensions:
- Acknowledging Realistic Dilemmas: Expediency and Pragmatism in Motives for Office
In the highest Confucian ideals, scholars take office to “practice the Way and save the world.” However, Mencius demonstrates great pragmatism here by candidly acknowledging the objective reality that “sometimes one takes office because of poverty.” In ancient times, scholars who remained out of office for long periods often faced survival crises. Mencius does not use hypocritical moral high grounds to criticize those who take office for financial reasons; instead, he views it as an “expedient measure” (quan) in the face of realistic dilemmas. This understanding of human nature and practical survival needs makes Confucian political ethics more well-rounded and grounded. - The Principle of Corresponding Rights and Responsibilities: “Declining High for Low” and Knowing One’s Place
Since taking office is for making a living (due to poverty), one must strictly adhere to the principle of corresponding rights and responsibilities. Mencius proposes “declining high positions for low ones, and generous salaries for meager ones.” He argues that since one does not bear the heavy responsibility of promoting the Great Way, one should not enjoy high rank and generous pay, and should instead serve as a low-level official like a gatekeeper or night watchman. When Confucius served as a storehouse keeper and a pasture keeper, he only sought to “have correct accounts” and “vigorous livestock,” perfectly demonstrating the principle of “fulfilling the duties of one’s current position and not interfering in the duties of other positions.” This established the professional ethical bottom line for Confucian scholar-officials: never occupying a position without doing the work, and never overstepping one’s authority. - Two Red Lines of Political Integrity: “Crime” and “Disgrace”
Finally, Mencius drew two absolute red lines for scholar-officials in their political lives:
First, “To hold a low position yet speak presumptuously on high matters of state is a crime.” If one takes a minor office merely to make a living but recklessly attempts to interfere in major state affairs, this is not merely overstepping boundaries, but a crime of usurpation.
Second, “To stand in the court of a ruler and yet fail to implement one’s principles is a disgrace.” If one holds a high position and enjoys the ruler’s generous salary but fails to promote one’s political ideals (the Way), it is the ultimate disgrace for a scholar.
These two red lines not only prevented lower-level officials from blindly interfering in politics but also spurred high-level officials to take responsibility, forming an extremely rigorous Confucian system of political accountability.
孟子曰：「仕非為貧也，而有時乎為貧；娶妻非為養也，而有時乎為養。為貧者，辭尊居卑，辭富居貧。辭尊居卑，辭富居貧，惡乎宜乎？抱關擊柝。孔子嘗為委吏矣，曰『會計當而已矣』。嘗為乘田矣，曰『牛羊茁壯，長而已矣』。位卑而言高，罪也；立乎人之本朝，而道不行，恥也」
Leave a Reply