Mencius said, “A wise person knows everything, but must prioritize the most urgent tasks of the time; a benevolent person loves everyone, but must make it their priority to be close to their kin and honor the worthy. The wisdom of Yao and Shun did not encompass all things, because they prioritized the most pressing tasks; the benevolence of Yao and Shun did not extend to loving everyone equally, because they prioritized being close to their kin and honoring the worthy. If one cannot observe the three-year mourning period for one’s parents, yet meticulously scrutinizes the minor details of the light mourning periods (such as Si-ma or Xiao-gong); if one gulps down rice and soup in a rude manner, yet questions whether meat should be torn by the teeth (a minor breach of etiquette), this is called ‘not knowing what is truly urgent’ (ignoring the fundamental priorities).”
Note
This passage from the Jin Xin I chapter of the Mencius is a profound exposition on “prioritizing the important over the trivial” and “grasping the principal contradiction.” Drawing on historical context and Confucian classics, we can understand its underlying thought through the following dimensions:
- Pragmatic Wisdom: “A Wise Person Knows Everything, but Must Prioritize the Most Urgent Tasks”
Mencius first shatters the perfectionist illusion people have about “the wise.” A true wise person is not an omniscient encyclopedia that knows and does everything, but rather someone who can identify the “most urgent task” amidst a complex world. Human energy is limited; trying to grasp everything often results in grasping nothing. This thought highly aligns with the Confucian concept of “focusing on the root,” emphasizing that in both personal conduct and state governance, one must possess a clear sense of priorities. - The Order of Benevolence: “A Benevolent Person Loves Everyone, but Must Prioritize Kin and the Worthy”
In the practice of emotion and morality, Mencius reiterates the principle of “love with distinctions.” Although a benevolent person’s love is boundless, in practical action, they must follow the sequence of moving from near to far, and from kin to others. As eternal sage-kings, Yao and Shun did not distribute their benevolence equally to everyone; instead, they prioritized “loving their kin” and “honoring the worthy.” Because the family is the cell of society and the worthy are the cornerstone of governance, grasping these two points means seizing the “crux” of implementing benevolent governance. - Critique of Putting the Cart Before the Horse: The Realistic Warning of “Not Knowing What Is Urgent”
Mencius uses two vivid and highly satirical metaphors to severely criticize the hypocritical trend of “neglecting the root for the branches” in his society. Refusing to observe the most crucial “three-year mourning period,” yet obsessing over the trivial details of light mourning periods; being extremely vulgar in fundamental etiquette (dining manners), yet pretending to care about the minor rules of eating meat. Such people are hypocritical in morality and confused in their actions. Mencius uses this to warn people: moral cultivation and practical affairs must be rooted in the fundamentals. One must avoid putting on a show over trivial details while turning a blind eye to truly significant matters of right and wrong.
孟子曰：“知者无不知也，当务之为急；仁者无不爱也，急亲贤之为务。尧舜之知而不遍物，急先务也；尧舜之仁不遍爱人，急亲贤也。不能三年之丧，而缌小功之察；放饭流歠，而问无齿决，是之谓不知务。”
Leave a Reply