Gongsun Chou asked Mencius,
“If you should hold the power of government in Qi, could you achieve great deeds like Guan Zhong and Yanzi?”
Mencius replied:
“You are really a native of Qi pure and simple! You know only about Guan Zhong and Yanzi.
Someone once asked Zeng Xi (grandson of Zeng Shen), ‘How do you compare with Zilu?’
‘Zilu was the man my ancestor revered,’ answered Zeng Xi, greatly embarrassed.
‘Then, how do you compare with Guan Zhong?’
Now Zeng Xi, frowned in displeasure, said,
‘Why should you compare me with Guan Zhong? Guan Zhong gained his prince’s confidence so exclusively and managed the state affairs so long, but his achievements were so insignificant. Why should you compare me with such a man?’”
Then Mencius added,
“Even Zeng Xi disdained becoming another Guan Zhong – yet you wish this for me?”
Gongsun Chou pressed,
“But Guan Zhong made Duke Huan hegemon of all states; Yan Zi brought renown to Duke Jing. Are their deeds not worthy enough?”
Mencius said:
“With Qi’s current strength, establishing true kingship would be as easy as turning your hand over.”
Gongsun Chou replied,
“I am more puzzled than ever by what you say. Virtuous though King Wen was, he did not succeed in exercising a wide influence over the whole world when he died at the age of a hundred. It was only after King Wu and the Duke of Zhou carried on his work that his influence prevailed. Now you are talking as if kingship was so easy a matter. Does that mean King Wen isn’t worth emulating?”
Mencius explained:
“How can I bear comparison with King Wen? From Tang to Wu Ding there were six or seven sage rulers who had already secured Heaven’s Mandate for Shang dynasty. The people of the world were satisfied with the long rule by the rulers of the Shang Dynasty, and the long rule made a change difficult. Wu Ding earned an annual tribute from all the feudal rulers and ruled over the whole world as easily as to roll something on the palm of his hand.
King Zhou was not remote from Wu Ding in time. There were still left some traditions of ancient families and good government. Moreover, there were Weizi, Weizhong, Prince Bigan, Jizi and Jiao Ge, all virtuous men, who helped King Zhou with the government. That is why he reigned over the world so long before his ruin. There was not one foot of land that did not belong to him, and nor was there a single person that was not his subject.
But King Wen was rising from a territory of only a hundred Li square. That is why it was difficult for him to succeed in extending his influence.
The people of Qi have a common saying:
‘Though you have wisdom, you had better seize the proper occasion; though you have hoes, you had better wait for the proper season.’
But today is different.
Even in times of prosperity, the territory of the Xia, Yin(Shang), and Zhou Dynasties never exceeded a thousand Li square. But the State of Qi has such a vast territory. The sound of crowing cocks and barking dogs can be heard all the way from the capital to the four borders, so Qi has a large population. Now it is unnecessary for Qi to extend its territory and increase its population. If Qi practices benevolent governance, none can resist it.
Furthermore, never before has the world gone so long without a true king; never have the people suffered so much under tyrannical government. It’s easy to feed the hungry or quench the thirsty. Confucius said,
‘The influence of virtue spreads faster than imperial couriers delivering orders.’
At the present time, if a great state of ten thousand chariots practices benevolent government, the people will rejoice as if they were relieved from hanging by the heels. Now is just the time when one can get twice the result with half the effort of the ancients.”
公孫丑問曰：「夫子當路於齊，管仲、晏子之功，可復許乎？」
孟子曰：「子誠齊人也，知管仲、晏子而已矣。或問乎曾西曰；『吾子與子路孰賢？』曾西蹴然曰：『吾先子之所畏也。』曰：『然則吾子與管仲孰賢？』曾西艴然不悅，曰：『爾何曾比予於管仲？管仲得君，如彼其專也；行乎國政，如彼其久也；功烈，如彼其卑也。爾何曾比予於是？』」曰：「管仲，曾西之所不為也，而子為我願之乎？」
曰：「管仲以其君霸，晏子以其君顯。管仲、晏子猶不足為與？」
曰：「以齊王，由反手也。」
曰：「若是，則弟子之惑滋甚。且以文王之德，百年而後崩，猶未洽於天下；武王、周公繼之，然後大行。今言王若易然，則文王不足法與？」
曰：「文王何可當也？由湯至於武丁，賢聖之君六七作。天下歸殷久矣，久則難變也。武丁朝諸侯有天下，猶運之掌也。紂之去武丁未久也，其故家遺俗，流風善政，猶有存者；又有微子、微仲、王子比干、箕子、膠鬲皆賢人也，相與輔相之，故久而後失之也。尺地莫非其有也，一民莫非其臣也，然而文王猶方百里起，是以難也。齊人有言曰：『雖有智慧，不如乘勢；雖有鎡基，不如待時。』
「今時則易然也。夏后、殷、周之盛，地未有過千里者也，而齊有其地矣；雞鳴狗吠相聞，而達乎四境，而齊有其民矣。地不改辟矣，民不改聚矣，行仁政而王，莫之能禦也。且王者之不作，未有疏於此時者也；民之憔悴於虐政，未有甚於此時者也。飢者易為食，渴者易為飲。孔子曰：『德之流行，速於置郵而傳命。』當今之時，萬乘之國行仁政，民之悅之，猶解倒懸也。故事半古之人，功必倍之，惟此時為然。」
Note
This dialogue comes from Mencius: Gongsun Chou I and encapsulates Mencius’s views on historical development, the distinction between “Kingly Way” (Wang Dao) and “Hegemonic Way” (Ba Dao), and the practical feasibility of benevolent governance.
Criticizing Guan Zhong and Yan Zi
Guan Zhong helped Duke Huan of Qi “unite the feudal lords nine times and bring order to the realm,” but he relied on the political tactics of “honoring the king and expelling the barbarians” and military intimidation – hallmarks of the Hegemonic Way.
Mencius argued:
“He who uses force while borrowing the name of benevolence achieves hegemony; he who practices benevolence through virtue achieves true kingship.”
Although hegemony may bring temporary strength, it lacks moral foundations and cannot ensure lasting peace.
Zeng Xi’s disdain for being compared to Guan Zhong reflects Confucianism’s ideal of “inner sageliness and outer kingliness” – governance rooted in virtue, not utilitarian power politics.
A theory of historical opportunity
Mencius did not belittle King Wen of Zhou; rather, he stressed that historical circumstances determine difficulty or ease:
- King Wen rose from a territory of only a hundred li, challenging the deeply entrenched institutions and cultural authority of the Shang dynasty.
- By the mid–Warring States period, however, the Zhou royal house had collapsed, and states ruled tyrannically – King Min of Qi waged endless wars, King Huai of Chu was foolish and corrupt – and the people suffered terribly. As Mencius put it: “Never have the people been more worn down by oppressive rule than now.”
- Qi already possessed vast lands and a dense population. If it implemented benevolent policies – light taxes, reduced punishments, promotion of education – the people would flock to it like water flowing downhill.
This aligns with Mencius: Li Lou I:
“There is a way to gain the empire: gain the people, and you gain the empire.”
The philosophy of timing: “Half the Effort, Double the Result”
Mencius quoted a Qi proverb:
“Wisdom alone is not enough – better to ride the tide; even the best hoe is useless without waiting for the right season.”
This underscores the Confucian emphasis on acting in accordance with the times – a principle echoed in the Book of Changes (“Observe the trends of the age”) and Xunzi (“The gentleman is not born different; he excels by making good use of circumstances”).
Critique of contemporary politics and a Call to action
Though speaking of history, Mencius was sharply critiquing his present:
- He condemned Qi for possessing the resources of a great power yet failing to practice benevolent rule;
- He subtly mocked King Min of Qi’s militarism – his later invasions of Song and Chu ultimately triggered the devastating Five-State Coalition against Qi;
- He urged rulers to seize this unique historical window to “rescue the people as if untying them from being hung upside down.”
Tragically, King Min dismissed Mencius as impractical and ignored his counsel – leading directly to Qi’s near-destruction.
Leave a Reply