Mencius said:
“He who uses force under the guise of benevolence achieves hegemony. Hegemony requires a great state. But he who practices benevolence through virtue achieves true kingship – and kingship does not depend on size. King Tang ruled with only seventy li of territory; King Wen with only a hundred li.”
“People submit to force not because they do so willingly, but because they are not strong enough.
But to subdue others by virtue wins heartfelt joy and sincere obedience – as the seventy disciples submitted to Confucius.
As the Book of Odes (The Book of Poetry) says of King Wen:
‘East, west, north, south –
any place really,
People submit sincerely.’This is precisely what is meant.”
孟子曰：「以力假仁者霸，霸必有大國，以德行仁者王，王不待大。湯以七十里，文王以百里。以力服人者，非心服也，力不贍也；以德服人者，中心悅而誠服也，如七十子之服孔子也。《詩》云：『自西自東，自南自北，無思不服。』此之謂也。」
Note
This passage comes from Mencius: Gong Sun Chou I and articulates one of the central tenets of Mencius’s political philosophy – the fundamental distinction between the Kingly Way (Wang Dao) and the Hegemonic Way (Ba Dao).
“Borrowing Benevolence through Force” vs. “Practicing Benevolence through Virtue”
The hegemons – such as Duke Huan of Qi and Duke Wen of Jin among the Five Hegemons of the Spring and Autumn period – claimed to “honor the king and repel the barbarians” or “rescue states in distress,” but in reality sought to expand their own power. Mencius acknowledged they wore the outward cloak of benevolence, yet their approach was essentially “borrowed benevolence” – using moral rhetoric to mask the pursuit of dominance.
In contrast, true kings like Tang of Shang and King Wen of Zhou began as rulers of small states. Through concrete acts of benevolent governance – lightening punishments, reducing taxes, honoring elders, caring for the young, appointing the worthy – they won the people’s hearts and ultimately “all under Heaven submitted to them.”
Genuine vs. Coerced Submission
Mencius insightfully argued that political legitimacy stems not from military might but from popular support.
- Hegemonic Way: people submit not because they agree with you, but because they cannot resist you.
- Kingly Way: people rejoice inwardly and sincerely submit, it means voluntary allegiance inspired by moral character.
He illustrated this with Confucius and his disciples: they followed him not out of fear or interest in his power, but out of admiration for his virtue and wisdom – offering an ideal model for political relationships.
Small State with Kingship vs Large State without Hegemony
By citing King Tang (with only 70 li of land) and King Wen (with 100 li), Mencius deliberately challenged the prevailing belief that only powerful states could rule the world.
During the Warring States period – when states raced to build armies and annex territory – Mencius stood firmly against this trend, insisting that true power lies in moral charisma, not territorial size or military strength.
This was a sharp critique of contemporary realpolitik, especially the militarism of states like Qin and Qi.
Anchor the moral tradition
The quoted verse comes from the Book of Odes (The Book of Poetry or The Classic of Songs), originally praising King Wen’s moral influence.
- Mencius invoked this canonical authority to legitimize the Confucian vision of the Kingly Way (Wang Dao), enhancing its persuasiveness.
- He also implied that even in times of chaos, a ruler practicing benevolent governance could restore the golden age of universal voluntary allegiance.
This idea permeates the entire Mencius, as seen in famous lines like “The people are the most important; the state comes next; the ruler is least” and “He who wins the common people becomes Son of Heaven.” All underscore that the will of the people is the mandate of Heaven – the very foundation of Confucian people-centered politics.
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