Mencius said:
“Favorable weather and timing are not as important as advantageous terrain; and advantageous terrain is not as important as unity among people (group morale and popular support).”
“Take, for example, a city with an inner wall only three li in circumference and an outer wall of seven li. Even when completely surrounded and attacked from all sides, the enemy fails to conquer it.
Since they can mount a full siege, they surely have favorable timing – yet they still lose. This shows that timing is less important than terrain.
Now consider the defenders: their walls are high, their moats deep, their weapons and armor strong and sharp, and their grain stores abundant.
Yet they abandon the city and flee. This proves that even the best terrain cannot match the power of ‘people’s unity.’”
Therefore, Mencius concludes:
- You cannot confine the people merely by border lines;
- You cannot secure the state solely by mountain passes and rivers;
- You cannot awe the world just by superior arms and military might.
What truly matters is the Tao (Dao) – governing with benevolence and righteousness.
Those who follow the Dao gain widespread support; those who abandon it find themselves increasingly isolated.
At the extreme of isolation, even family and relatives turn against them; at the height of support, the whole world willingly submits.
When you attack a ruler abandoned even by his kin – with the full backing of a world that supports you – the outcome is certain: a true noble person may dislike war, but if forced to fight, victory is assured.”
孟子曰：「天時不如地利，地利不如人和。三里之城，七里之郭，環而攻之而不勝。夫環而攻之，必有得天時者矣；然而不勝者，是天時不如地利也。城非不高也，池非不深也，兵革非不堅利也，米粟非不多也；委而去之，是地利不如人和也。故曰：域民不以封疆之界，固國不以山谿之險，威天下不以兵革之利。得道者多助，失道者寡助。寡助之至，親戚畔之；多助之至，天下順之。以天下之所順，攻親戚之所畔；故君子有不戰，戰必勝矣。」
Note
This passage from Mencius: Gongsun Chou II presents a foundational Confucian argument about the moral basis of political power and warfare, centering on the idea that popular support, not military strength, determines victory.
The Hierarchy: Timing < Terrain < People
Mencius does not deny the value of strategic timing or geography but elevates human solidarity – rooted in just governance – as the decisive factor. This shifts the focus of statecraft from tactics to ethics.
“People’s Unity” equals “Possessing the Dao”
True unity arises not from coercion but from benevolent rule. Drawing on the Book of Documents (“The people are the root of the state”), Mencius equates “Heaven’s Mandate” with popular will: whoever wins the people’s hearts wins the world.
Critique of Warring States Militarism
While states like Qin carried out large-scale reforms orchestrated by Shang Yang, invested heavily in fortifications and armies, Mencius warned that without moral legitimacy, defenses would collapse from within – as seen when soldiers “abandon and flee.” His insight foreshadowed the rapid fall of the Qin dynasty despite its military supremacy.
Unlike Legalists who glorified war or strategists who prized deception, Mencius envisioned a ruler so morally compelling that conflict becomes unnecessary – or, if unavoidable, effortlessly won. This reflects the Confucian ideal of subduing enemies through virtue, not violence.
This passage remains one of the earliest and most powerful articulations of people-centered strategy in world political thought.
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