Mencius said, “Those who flee from the Mohist school will inevitably turn to the Yang Zhu school; those who flee from the Yang Zhu school will inevitably turn to the Confucian school. When they return, one should simply accept them. However, those who debate with the Yang and Mo schools today are like people chasing a runaway pig: once the pig has been driven back into its pen, they still go on to tie its legs.”
Note
This passage from the Jin Xin II chapter of the Mencius presents a highly inclusive and politically wise “united front” strategy proposed by Mencius amidst the fierce ideological debates of his time. Drawing on historical context and Confucian classics, we can understand its underlying thought through the following dimensions:
- The Objective Law of Ideological Evolution in the Warring States Period: “Flee Mohism to Turn to Yang Zhu, Flee Yang Zhu to Turn to Confucianism”
During the Warring States period, Yang Zhu’s “egoism” (extreme self-interest) and Mozi‘s “universal love” (extreme altruism) were the two most prominent schools. Mencius astutely perceived the internal logic of ideological evolution: if a person grows weary of the Mohist asceticism that defies human nature and suppresses the self, they often swing to the other extreme, namely Yang Zhu’s absolute self-interest. When they feel empty and desperate in Yang Zhu’s extreme selfishness, they will ultimately seek a balanced and moderate path, thereby returning to the Confucian ideals of “benevolence and righteousness” and the “Doctrine of the Mean.” Mencius revealed that Confucian thought is the ultimate destination for human emotions and social ethics. - A Broad-Minded Attitude of Acceptance: “When They Return, One Should Simply Accept Them”
Regarding those who once adhered to heterodox teachings and have now returned to the Confucian fold, Mencius advocated for “forgiving the past and simply accepting them.” This embodies the Confucian spirit of “education without discrimination” and “reciprocity.” In Mencius’ view, the fact that these individuals can find their way back after straying is itself an affirmation of Confucian values. If one were to reproach or purge them at this point, it would only chill the hearts of the people and hinder more from returning to the right path. - Opposition to Over-Defense and Extreme Exclusion: “Once the Pig Has Been Driven Back into Its Pen, They Still Go On to Tie Its Legs”
“Zhao” here is interchangeable with “zhi,” meaning to hobble or tie the legs of an animal. Mencius used a highly vivid and slightly satirical metaphor to criticize the narrow-mindedness and extremism of some Confucian scholars in their debates. He believed that since heterodox scholars have already abandoned their original views and returned to the Confucian camp, they should be treated with sincerity to help them truly understand Confucian thought. If one guards against them as if they were thieves and binds them with harsh rules, it not only appears small-minded but might also drive them right back to the Yang and Mo camps. This demonstrates Mencius’ profound wisdom in ideological struggles: seeking common ground while reserving differences, and emphasizing persuasion over mere suppression.
孟子曰：“逃墨必归于杨，逃杨必归于儒。归，斯受之而已矣。今之与杨墨辩者，如追放豚，既入其苙，又从而招之。”
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