Mencius said, “The mouth’s desire for taste, the eye’s desire for color, the ear’s desire for sound, the nose’s desire for fragrance, and the limbs’ desire for ease and comfort are all innate human nature. Yet, whether these can be attained depends on external fate (circumstances); therefore, the gentleman does not regard them purely as human nature (to be blindly pursued). Benevolence in the relationship between father and son, righteousness in the relationship between ruler and minister, propriety in the relationship between host and guest, wisdom in the worthy, and the sage’s alignment with the Way of Heaven are all subject to external fate. Yet, they are equally rooted in innate human nature; therefore, the gentleman does not regard them merely as fate (and give up striving).”
Note
This passage from the Jin Xin II chapter of the Mencius is Mencius’ most classic discourse on the dialectical relationship between “Xing” (innate human nature) and “Ming” (external fate/objective limitations) within his philosophical system. Drawing on historical context and Confucian classics, we can understand its underlying thought through the following dimensions:
- Redefining and Re-evaluating “Xing” and “Ming”
In the pre-Qin period, people often conflated sensory desires with moral ethics. Mencius made an exquisite distinction here: he categorized physiological instincts like “food and sex” as “innate nature, yet subject to fate,” and moral pursuits like “benevolence, righteousness, propriety, and wisdom” as “subject to fate, yet possessing innate nature.” This seemingly convoluted expression was actually intended to break secular utilitarian values. - Restraining Material Desires: “The Gentleman Does Not Regard Them Purely as Human Nature”
Regarding sensory enjoyment, Mencius acknowledged it as a physiological instinct (nature), but emphasized that its fulfillment is constrained by objective conditions (fate). Since external material conditions are beyond human will, the gentleman will not treat these sensory desires as the ultimate pursuit in life, thereby avoiding being enslaved by materialism. This reflects the Confucian cultivation of “restraining desires” and “knowing one’s place.” - Promoting Morality: “The Gentleman Does Not Regard Them Merely as Fate”
Regarding moral cultivation, Mencius pointed out that although whether a person can actually implement benevolence, righteousness, propriety, and wisdom in reality is often constrained by the era and environment (fate), the innate potential within humans to be good and pursue morality is inborn (nature). Therefore, a gentleman will never use excuses like “living in the wrong era” or “objective conditions do not allow” to abandon moral practice. This attitude of “doing what is right despite knowing it may be impossible” establishes the absolute independence of the moral subject and represents the highest embodiment of the Confucian spirit of “doing one’s utmost and leaving the rest to fate.”
孟子曰：“口之于味也，目之于色也，耳之于声也，鼻之于臭也，四肢之于安佚也，性也，有命焉，君子不谓性也。仁之于父子也，义之于君臣也，礼之于宾主也，知之于贤者也，圣人之于天道也，命也，有性焉，君子不谓命也。”
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