Mencius said, “Yao and Shun acted out of their innate nature; Tang and Wu achieved it through self-reflection and returning to their true nature. When one’s every movement and social interaction naturally conform to propriety, it is the ultimate manifestation of abundant virtue. Weeping for the dead with genuine sorrow is not to impress the living; upholding virtue without deviation is not to seek official emoluments; speaking with absolute sincerity is not to prove one’s upright conduct to others. The gentleman acts in accordance with the law and principles, and simply awaits the decree of fate.”
Note
This passage from the Jin Xin II chapter of the Mencius outlines Mencius’ hierarchical classification of sagehood and provides a profound exposition on the “non-utilitarian” nature of a gentleman’s moral conduct. Drawing on historical context and Confucian classics, we can understand its underlying thought through the following dimensions:
- Two Paths to Sagehood: “Acting Out of Nature” and “Returning to Nature”
Mencius provided a precise characterization of the ancient sage-kings. Yao and Shun acted out of their “innate nature,” meaning they were naturally aligned with the Way of Heaven, practicing benevolence and righteousness as naturally as breathing, without any deliberate effort. Tang and Wu, on the other hand, achieved it through “returning to their true nature,” meaning they reached the same sagehood as Yao and Shun through relentless self-cultivation and overcoming their own selfish desires. This not only acknowledges differences in innate endowment but also provides ordinary people with a path showing that one can become a sage through post-natal effort. - The Purity of Moral Conduct: Rejecting Utilitarian “Motives”
Mencius cited three specific scenarios – “weeping for the dead,” “upholding virtue,” and “speaking sincerely” – and used three consecutive “not for the sake of…” statements to emphasize the intrinsic motivation of morality. In the Confucian view, true morality must be “non-utilitarian” (done for nothing in return). If doing good is for the sake of gaining fame, securing office, or showing off, it degenerates into hypocritical pandering and utilitarianism. All noble actions of a gentleman should be the natural expression of their inner moral conscience (benevolence, righteousness, propriety, and wisdom), not bargaining chips for external benefits. - The Ultimate Cultivation of a Gentleman: “Acting in Accordance with the Law and Awaiting Fate”
“The gentleman acts in accordance with the law and simply awaits the decree of fate” serves as the conclusion of this passage and represents an extremely high realm of life in Confucianism. “Acting in accordance with the law” means following the principles of Heaven, rules, and moral standards, which is the “doing one’s utmost” within a gentleman’s control. “Awaiting fate” means calmly accepting external outcomes, such as success or failure, poverty or prosperity, which is the “leaving the rest to Heaven.” This attitude avoids both negative fatalism and the anxiety of rushing for quick success, demonstrating a gentleman’s composure and steadfastness of “focusing solely on the cultivation, regardless of the harvest.”
孟子曰：“尧舜，性者也；汤武，反之也。动容周旋中礼者，盛德之至也；哭死而哀，非为生者也；经德不回，非以干禄也；言语必信，非以正行也。君子行法，以俟命而已矣。”
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