The State of Qi suffered a famine. Chen Zhen (a disciple of Mencius) said to Mencius, “The people of the state all think that you will once again persuade the king to open the granaries at Tang for relief. But they feel that you probably cannot do so again.”
Mencius replied, “If I do that, I will be acting like Feng Fu. There was a man named Feng Fu in the State of Jin who was highly skilled at wrestling tigers, but he eventually reformed and became a virtuous scholar. One day he went to the wilderness and saw a crowd chasing a tiger. The tiger was backed against a rocky corner, and no one dared to approach it. Upon seeing Feng Fu in the distance, the crowd ran to welcome him. Feng Fu immediately rolled up his sleeves and got off the carriage, ready to fight the tiger. The common people were all delighted to see this, but the scholars laughed at him.”
Note
This passage from the Jin Xin II chapter of the Mencius uses the vivid allegory of “Feng Fu wrestling a tiger” to profoundly explore the subtle boundaries in Confucianism between “doing good” and “upholding the Way,” as well as “saving the world” and “knowing when to stop.” Drawing on historical context and Confucian classics, we can understand its underlying thought through the following dimensions:
- Historical Background and the Allusion of “Opening Tang”
“Opening Tang” refers to a past event when Mencius successfully persuaded the King of Qi to open the granaries to relieve the famine. However, Mencius later resigned because his political proposals were not adopted. When Qi suffered another famine, the people, driven by the desire for survival, hoped Mencius would come out of retirement again. But Mencius knew well that since he no longer held an official position, intervening in state affairs solely based on his personal prestige would not only violate the rites but also fail to fundamentally solve the problem. - The Metaphor of the Allegory: The Misplaced Identity of “Feng Fu”
“Feng Fu” is the core to understanding this passage. Feng Fu was originally a tiger-wrestling hero, but he had already “become a virtuous scholar” (completed a transition in identity and become a scholar who observes propriety). When he rolled up his sleeves to fight the tiger again, although the common people (representing short-sighted utilitarianism or immediate interests) were happy, “the scholars laughed at him” (representing wise men who understand propriety and the Great Way). Mencius used this as an analogy for himself: although he had the ability to persuade the king to distribute grain again, his current identity was that of a retired scholar “not in office.” If he broke his principles just to cater to secular expectations, he would lose the dignity and principles that a scholar should possess, just like Feng Fu. - The Confucian Philosophy of Advancing and Retreating: “Knowing When to Stop” and “Upholding the Way”
This dialogue demonstrates Mencius’ profound political wisdom and steadfast character. While Confucianism advocates “bringing good order to the whole world,” it also emphasizes “act when employed, hide when discarded.” True goodness cannot be blindly pursued merely on a surge of passion or by pandering to public outcry; it must conform to the “Way” and “propriety.” Mencius’ refusal to “open Tang” again was not due to a lack of benevolence, but because he understood that a “good deed” not in accordance with the right path cannot last and will damage one’s own moral stance. This reflects the Confucian wisdom of “knowing when to stop” and refusing to do certain things, maintaining principles amidst complex realities.
齐饥。陈臻曰：“国人皆以夫子将复为发棠，殆不可复。”
孟子曰：“是为冯妇也。晋人有冯妇者，善搏虎，卒为善士。则之野，有众逐虎。虎负嵎，莫之敢撄。望见冯妇，趋而迎之。冯妇攘臂下车。众皆悦之，其为士者笑之。”
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