King Xuan of Qi wished to shorten the mourning period. Gongsun Chou asked Mencius, “Would observing a one-year mourning period still be better than not mourning at all?”
Mencius replied, “That would be like telling someone who is forcefully twisting his elder brother’s arm, ‘Just twist it slowly.’ What good would that do? You should simply teach him to be filial to his parents and respectful to his elder brothers (so that he stops this unrighteous act entirely).”
Later, a prince whose mother had passed away had his tutor request a mourning period of several months on his behalf. Gongsun Chou asked again, “What about a case like this?”
Mencius replied, “This is a case where the prince wanted to observe the full mourning period but was unable to do so (due to external restrictions). In such a situation, adding even a single day of mourning is better than not mourning at all. My previous analogy of ‘twisting slowly’ applies only to those who are not prohibited by anyone from mourning, yet voluntarily choose not to do so.”
Note
This passage from the Jin Xin I chapter of the Mencius vividly demonstrates Mencius’ “distinction between principle and expediency” (Jing Quan Zhi Bian) when upholding moral principles while facing practical dilemmas. Drawing on historical context and Confucian classics, we can understand its underlying thought through the following dimensions:
- Upholding the Moral Bottom Line: The Vivid Metaphor of “Twisting the Elder Brother’s Arm”
During the Warring States period, with rituals and social order collapsing, King Xuan of Qi attempted to shorten the traditional three-year mourning period for state affairs or personal convenience. Gongsun Chou tried to compromise by suggesting a “lesser evil” (a one-year mourning period). Mencius, however, sternly refuted this with the metaphor of “twisting an elder brother’s arm.” In Mencius’ view, violating ethical codes (such as shortening the mourning period or being unfilial) is a fundamental error. For fundamental errors, one cannot whitewash them by merely “reducing the degree” of the offense; instead, one must conduct moral education at the source, teaching people what true “filial piety and fraternal duty” are. This reflects Mencius’ unyielding attitude on matters of principle. - Compassion Amidst Practical Dilemmas: The Empathy of “Adding One Day Is Better Than None”
When the topic shifted to the prince whose mother passed away, Mencius’ attitude changed. This prince did not subjectively want to avoid fulfilling his filial duties; rather, he was constrained by state etiquette (e.g., rules prohibiting certain princes from observing the full three-year mourning for a concubine mother). Faced with this objective helplessness of “wanting to complete it but being unable to,” Mencius showed great sympathy and pragmatism. He pointed out that when perfect morality cannot be achieved, observing mourning for even one extra day is better than giving up entirely. This demonstrates that Confucian moral requirements are not rigid dogmas, but are filled with compassion and tolerance for human frailty and practical limitations. - The Wisdom of “Principle and Expediency”: Distinguishing “Subjective Inaction” from “Objective Inability”
Through these two cases, Mencius clearly drew the boundaries for moral judgment: for those who “are not prohibited yet voluntarily choose not to act,” one must criticize them sternly and demand fundamental reform; for those who “want to act but are objectively unable to do so,” one should offer understanding and encouragement, affirming their small efforts under limited conditions. This wisdom of “analyzing specific problems specifically” not only defends the sublimity of Confucian ethics but also gives it the possibility of being implemented in complex realities, showcasing a very high level of political and moral wisdom.
齐宣王欲短丧。公孙丑曰：“为期之丧，犹愈于已乎？”
孟子曰：“是犹或紾其兄之臂，子谓之姑徐徐云尔，亦教之孝弟而已矣。”王子有其母死者，其傅为之请数月之丧。公孙丑曰：“若此者，何如也？”
曰：“是欲终之而不可得也。虽加一日愈于已，谓夫莫之禁而弗为者也。
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