Mencius said, “If the people are employed for the sake of securing their own ease, they will not resent their toil, even if they are exhausted. If criminals are executed for the sake of preserving the lives of the people, they will not resent their executioners, even if they die.”
Note
This passage from the Jin Xin I chapter of the Mencius is a profound discourse on “benevolent governance” in extreme situations. Drawing on traditional commentaries and the historical context of the Warring States period, we can understand its underlying thought through the following dimensions:
- The Motivation of Governance: The Logic of Benevolent Rule in “Employing the People for the Sake of Ease”
Here, Mencius distinguishes between two motivations for employing the people. If a ruler exploits the people’s labor and resources to satisfy their own extravagance and indulgence (such as building the Epang Palace or the Grand Canal), the people will inevitably complain. However, if the labor is for the long-term well-being of the people (such as building water conservancy projects or defending against enemies) – that is, proceeding from the “Way of Ease” (yi dao) – the people will understand that such hardship is temporary and necessary, and thus “will not resent their toil, even if they are exhausted.” This emphasizes the legitimacy of the “motivation” and “purpose” behind political actions. - The Bottom Line of Punishment: Jurisprudence and Human Nature in “Executing Criminals for the Sake of Life”
“Executing criminals” is the most brutal means in politics. Mencius believed that the purpose of punishment should not be revenge or killing, but rather the “Way of Life” (sheng dao) – preserving the survival of others. When a person commits heinous crimes and seriously threatens the survival of society and others, executing them is to protect the right to life of the majority. Under this premise, the executed person can also recognize that they deserve their punishment, and thus “will not resent their executioners, even if they die.” This reflects the Confucian thought of “caution in punishment” and “compassion in sentencing,” meaning that penalties must stem from public justice rather than private anger. - The Ultimate Source of Political Legitimacy: The Will of the People
The core of Mencius’ passage lies in exploring “political legitimacy.” In the era of the Warring States, characterized by frequent wars and heavy taxation, rulers often abused the people’s labor and arbitrarily applied punishments. Through the two extreme hypotheticals of “not resenting toil” and “not resenting execution,” Mencius pointed out that as long as the ruler’s starting point is “benevolence” (for the ease and survival of the people), even if the methods involve forced labor or the death penalty, they can gain the understanding and approval of the people. Conversely, if the motivation of “benevolence” is lost, no amount of superficial leniency can conceal the true nature of tyranny. This is a further elevation of the thought that “the people are the most important element in a nation; the spirits of the land and grain are the next; the sovereign is the lightest.”
孟子曰：“以佚道使民，虽劳不怨；以生道杀民，虽死不怨杀者。”
Leave a Reply