Mencius said:
“What distinguishes the noble person from ordinary people lies in what they hold in their heart. The noble person keeps benevolence and ritual propriety in mind. One who embodies benevolence loves others; one who embodies ritual respects others. Those who love others are constantly loved in return; those who respect others are constantly respected in return.”
“Suppose someone treats me with violence and injustice. The noble person will immediately reflect inwardly: ‘Surely I have failed in benevolence or neglected ritual – how else could this happen to me?’
If, upon reflection, I find I have indeed been benevolent and proper in ritual conduct, yet the other still acts unjustly, the noble person reflects again: ‘Perhaps I have not been fully sincere or diligent (loyal) in my dealings.’
After further self-examination confirms I have been truly loyal, and the other’s injustice persists, the noble person says: ‘This is merely a deluded fool! What difference is there between such a person and a beast? And why should I trouble myself over beasts?’
Thus, the noble person has lifelong concerns but no momentary anxieties. Their true worry is this: ‘Shun was human; I am human too. Shun became a model for all under heaven, his virtue passed down through generations – yet I remain an ordinary villager. That is worth worrying about!’
What is to be done? Simply follow Shun’s example!
As for sudden insults, attacks, or disasters – the so-called ‘momentary troubles’ – the noble person does not fear them. For they never act without benevolence, never move without ritual. With a clear conscience, even if disaster strikes, they remain untroubled.”
孟子曰：「君子所以異於人者，以其存心也。君子以仁存心，以禮存心。仁者愛人，有禮者敬人。愛人者人恆愛之，敬人者人恆敬之。有人於此，其待我以橫逆，則君子必自反也：我必不仁也，必無禮也，此物奚宜至哉？其自反而仁矣，自反而有禮矣，其橫逆由是也，君子必自反也：我必不忠。自反而忠矣，其橫逆由是也，君子曰：『此亦妄人也已矣。如此則與禽獸奚擇哉？於禽獸又何難焉？』是故君子有終身之憂，無一朝之患也。乃若所憂則有之：舜人也，我亦人也。舜為法於天下，可傳於後世，我由未免為鄉人也，是則可憂也。憂之如何？如舜而已矣。若夫君子所患則亡矣。非仁無為也，非禮無行也。如有一朝之患，則君子不患矣。」
Note
This passage from Mencius: Li Lou II encapsulates core Confucian ideas on moral self-cultivation, introspection, ethical agency, and the ideal of sagehood.
The noble person worries only about failing to cultivate virtue; they fear nothing because their conduct is blameless. When faced with irrational hostility, they first self-reflect – then rise above it, refusing to engage with folly, and instead emulate the sages.
The inner foundation of moral character
The noble person differs not by status but by what they “keep” in their heart benevolence and ritual propriety. This aligns with Mencius’s theory of the “Four Sprouts”: moral tendencies are innate but require conscious nurturing. As the Great Learning states:
“What is genuine within manifests without.”
The reciprocity of virtue
“Those who love are loved; those who respect are respected” – not as transactional exchange, but as the natural resonance of moral action. Confucius compared the gentleman’s virtue to wind bending grass (Analects 12.19).
Self-Reflection: The core practice of cultivation
Faced with conflict, the noble person turns inward – not once, but three times:
- Have I lacked benevolence (compassionate intent)?
- Have I violated ritual propriety (proper conduct)?
- Have I failed in loyalty (sincerity and diligence)?
This “seeking the cause within oneself” is the Confucian path to inner transformation.
Self-examination is the core practice of self-cultivation.
Rational detachment
Once self-examination confirms moral integrity, the noble man dismisses the aggressor as a “deluded fool” – effectively equating them with beasts. This isn’t cruelty but a clear demarcation between humanity and animality, based on the capacity for reason and ethics:
Engaging such a person is futile – hence, “Why trouble oneself?”
“Lifelong concern” vs. “Momentary anxiety”
The noble person’s only real anxiety is moral inadequacy: “Shun was human; I am human – why can’t I be like him?” This expresses Mencius’s radical egalitarianism: sagehood is universally attainable (Gaozi II: “All people can become Yao or Shun”).
The remedy? Emulate Shun – concretely and persistently.
Moral confidence and fearlessness
Because the noble man “acts only with benevolence, moves only with ritual propriety,” they possess unshakable inner peace. External calamities cannot corrupt their virtue – indeed, adversity may even illuminate it (e.g., Wen Tianxiang’s martyrdom).
Historical Legacy: The backbone of Literati Spirit
This ideal shaped Chinese scholar-officials:
- Fan Zhongyan’s “grieve before the world grieves” extends the “lifelong concern”;
- Su Shi’s poetic equanimity embodies “no momentary anxiety.”
- Wang Yangming declared: “The learning of the sage is solely self-cultivation” – a direct inheritance.
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