Mencius said, “Desiring honor is a feeling common to all men. Yet, everyone possesses within themselves that which is truly honorable; they simply fail to reflect upon it. The honor bestowed by others is not true, inherent honor. The honor granted by Zhao Meng can also be stripped away by Zhao Meng. The Book of Poetry says, ‘Having been intoxicated with wine, we are now filled with virtue.’ This means that when one is fully satisfied with benevolence and righteousness, one will no longer desire the rich and delicate flavors of others; when one is endowed with a good reputation and widespread praise, one will no longer desire the embroidered silks of others.”
Note
This passage from the Gaozi I chapter of the Mencius offers a profound exposition on “what constitutes true nobility,” following Mencius’ discussions on the “greater and lesser parts” and the “heavenly and human ranks.” Drawing on historical context and traditional commentaries, we can understand its philosophy through the following dimensions:
- “That Which is Honorable Within”: Establishing the Absolute Dignity of Inner Morality
Mencius first acknowledges that the “desire for honor” is a common human feeling, but he pivots to point out that true nobility does not depend on external factors; rather, it is “that which is honorable within oneself”—the innate seeds of benevolence, righteousness, propriety, and wisdom. In Mencius’ view, secular power and status are external and added, whereas the inner moral conscience is the highest dignity of what makes us human. This thought greatly elevates individual subjectivity, endowing ordinary people with a spiritual confidence that transcends secular power. - “Zhao Meng Can Strip It Away”: Deconstructing and Demystifying External Power
Mencius uses the highly realistic critique that “the honor granted by Zhao Meng can be stripped away by Zhao Meng” to pierce the illusion of secular power. Zhao Meng represents rulers who hold the power of life and death; they can bestow glory and wealth upon you at any time, and they can strip them away just as easily. Mencius uses this to warn people that honor dependent on the power of others is extremely fragile and dangerous. Only honor built upon one’s own moral cultivation is “true honor” that no person or power can ever take away. - “Filled with Benevolence and Righteousness”: The Transcendence of Spiritual Fulfillment Over Material Desires
By quoting the Book of Poetry (“intoxicated with wine, filled with virtue”), Mencius transforms moral cultivation into a highly vivid sense of “satiation.” When a person’s inner self is completely filled with benevolence and righteousness, they reach an extremely high spiritual realm. In this state, secular “rich and delicate flavors” (material enjoyment) and “embroidered silks” (external vanity) naturally lose their appeal. This is not only an elevation of the Confucian ideal of finding joy in poverty and adhering to the Way, but also provides later Chinese literati with an ultimate spiritual defense line to resist material temptations and maintain their independent personalities.
孟子曰：“欲贵者，人之同心也。人人有贵于己者，弗思耳。人之所贵者，非良贵也。赵孟之所贵，赵孟能贱之。诗云：‘既醉以酒，既饱以德。’言饱乎仁义也，所以不愿人之膏粱之味也；令闻广誉施于身，所以不愿人之文绣也。”
Leave a Reply