Mencius said, “That which a person can do without having learned it is their innate ability (liang neng); that which a person knows without having thought about it is their innate knowledge (liang zhi). For example, there is no toddler who does not know how to love their parents; as they grow up, there is no one who does not know how to respect their elder brothers.
To love one’s parents is ‘benevolence’ (ren); to respect one’s elders is ‘righteousness’ (yi). There is no other reason for this; these innate moral traits are universally applicable throughout the entire world.”
Note
This passage from the Jin Xin I chapter of the Mencius is one of the most core and classic statements of Mencius’ “theory of innate human goodness.” Drawing on traditional commentaries and historical context, we can understand its underlying thought through the following dimensions:
- Establishing the Innate Moral Foundation of Human Nature: “Innate Knowledge” and “Innate Ability”
Here, Mencius introduced two extremely important philosophical concepts: “innate knowledge” and “innate ability.” “Liang” means innate and natural. Mencius believed that morality is not an external set of norms forced upon people after birth, but an inherent endowment present from the moment of birth. This characteristic of “knowing without thought and doing without learning” fundamentally refuted the views of contemporaries like Gaozi, who argued that “human nature is neither good nor bad” or that “morality is artificially constructed.” It laid a solid, innate foundation for Confucian ethical theory. - The Concretization and Everyday Application of Morality: “Loving Parents” and “Respecting Elders”
Mencius did not make “innate knowledge and ability” overly mystical; instead, he grounded them in the most ordinary family ethics – a child loving their parents and respecting their elder brothers. He pointed out that the roots of “benevolence” and “righteousness,” the two highest moral categories in Confucianism, lie within this most natural and simple familial affection. This means that the starting point for becoming a sage is not far away; it exists within everyone’s daily life and family relationships, thereby giving moral cultivation strong practical operability. - Moral Confidence in Universalism: “Universally Applicable Throughout the World”
Mencius concluded with “there is no other reason; these innate moral traits are universally applicable throughout the entire world,” emphasizing the universality of this moral nature. Regardless of how times change or what regional differences exist, as long as a person is normal, they inherently possess this potential for goodness. This was not only a powerful response to the social reality of his time, which was marked by the collapse of traditional order and moral decay, but it also bestowed great dignity and confidence upon ordinary people: everyone possesses the inner genetic makeup to become morally noble; the key lies in whether they can “expand” and “nurture” this potential in their later lives.
孟子曰：“人之所不学而能者，其良能也；所不虑而知者，其良知也。孩提之童，无不知爱其亲者；及其长也，无不知敬其兄也。亲亲，仁也；敬长，义也。无他，达之天下也。”
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