Mencius said, “Someone says, ‘I am skilled at deploying troops in battle formations; I am skilled at fighting wars.’ This is a grave sin. If a ruler loves benevolence, he will have no enemies in the world. When a benevolent ruler campaigns to the south, the northern Di tribes resent it; when he campaigns to the east, the western Yi tribes resent it. They say, ‘Why does he leave us for last?’ When King Wu of Zhou conquered the Yin (Shang) dynasty, he mobilized only three hundred war chariots and three thousand tiger warriors. The King proclaimed to the people of Yin, ‘Do not be afraid! I am here to bring you peace, not to make enemies of the common people.’ Upon hearing this, the people bowed with their foreheads touching the ground, the sound of their kowtow like a collapsing mountain. The word ‘Zheng’ (punitive expedition) essentially means ‘Zheng’ (to rectify). Since everyone desires to rectify themselves and return to the right path, what need is there for war?”
Note
This passage from the Jin Xin II chapter of the Mencius is a concentrated embodiment of Mencius’ “benevolent governance” in the military sphere, and a pinnacle expression of ancient Chinese anti-war and “Kingly Way” political philosophy. Drawing on historical context and Confucian classics, we can understand its underlying thought through the following dimensions:
- Severe Critique of Militarism: “A Grave Sin”
During the Warring States period, wars of annexation were constant, and many rulers and generals regarded being “skilled at war” and “skilled at formations” as supreme glory and a means to achieve fame and fortune. Mencius, however, startlingly categorized this warmongering as a “grave sin.” In Mencius’ view, the essence of war is the slaughter of living beings; any military talent aimed at showing off force or expanding territory is not a virtue, but a sin against the laws of nature and human nature. This verdict completely subverted the utilitarian values of his time. - The Absolute Appeal of Benevolent Governance: “No Enemies in the World” and “Why Does He Leave Us for Last?”
Mencius depicted a highly romanticized political picture: a true benevolent ruler does not rely on strong armor and sharp weapons, but on the appeal of morality. When King Wu conquered Shang, the people of the world anticipated the benevolent ruler just as people in a severe drought anticipate rain clouds; they even “resented” not being rescued first (“Why does he leave us for last?”). This “having no enemies” does not mean being militarily invincible, but rather gaining the absolute support of all people morally. This profoundly validates Mencius’ core political logic that “those who follow the Way have many helpers, while those who abandon it have few.” - Redefining the Essence of War: “The Word ‘Zheng’ Essentially Means ‘To Rectify’”
Here, Mencius provided an exquisite etymological and political explanation of the word “Zheng”. The original meaning of “Zheng” is “to rectify” (to correct or straighten). In Mencius’ ideal, a righteous military action is never for slaughter or plunder, but for “rectifying oneself” – overthrowing tyrannical rule and allowing the people to return to a normal social order. When King Wu proclaimed, “I am here to bring you peace, not to make enemies of the common people,” the adversarial nature of war was completely dissolved, transforming it into an act of salvation for the suffering masses. Since everyone desires to be rectified, naturally there is “what need for war?” This reflects the supreme Confucian political ideal of resolving violence through morality.
孟子曰：“有人曰：‘我善为陈，我善为战。’大罪也。国君好仁，天下无敌焉。南面而征北狄怨，东面而征西夷怨。曰：‘奚为后我？’武王之伐殷也，革车三百两，虎贲三千人。王曰：‘无畏！宁尔也，非敌百姓也。’若崩厥角稽首。征之为言正也，各欲正己也，焉用战？”
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