King Hui of Liang said: I am to the country. What does Mencius mean by taking war as a metaphor?

"I am to the country" is a chapter in Mencius Liang Huiwang, and it is one of the articles that show Mencius' thought of "benevolent government". This paper discusses how to unify the world with benevolent government and kingly way

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Mencius Liang Huiwang said, "I am a country, and I am devoted to it. If Hanoi is fierce, it will move its people to Hedong and its millet to Hanoi; Hedong is also fierce. He who observes the politics of neighboring countries has no intention like my own. There are not too many people in neighboring countries, and there are not too many people in my country. Why? " Mencius said to him, "Wang is belligerent. Please use war as a metaphor. Fill the drum, the weapon is connected, abandon the armor and drag the soldiers away. Or stop after a hundred steps, or stop after fifty steps. What about pot calling the kettle black? " Say, "No! Straight (zhǐ) is not a hundred paces, but it is also going. " He said, "If Wang knew this, there would be no hope that there would be more people than neighboring countries." "If you don't go against the farming season, the valley can't win the food; If the number (cù) does not enter the pool (wū), the fish and turtles can't beat the food; Axe Jin enters the mountains in time, and wood and wood can't be used. Valley and fish and turtles can't be eaten, and wood and wood can't be used, which makes people's health and mourning (sāng) die without regret. There is no regret in keeping in good health and dying, and the beginning of kingly way is also. "Five acres of house, the tree to mulberry, fifty people can dress (yi) silks. Chicken, dolphin and dog (ZHI) livestock (Xu), without losing time, 7 people can eat meat. A hundred acres of land, don't seize the time, a family of several can be hungry; I sxiángcerely respect the teaching of the preface, and apply it in the sense of filial piety. Those who award the white will not be put on the road. Seventy people eat meat in clothes and silks, and Li people are not hungry or cold. However, those who are not wàng (king) are not there. "Dogs eat human food without knowing it, but they don't know it when they are painted with pi ? o, and when people die, they say,' It's not me, it's age.' Why is it different from stabbing people and killing them? Say,' If it's not me, it's a soldier?' The king is innocent, and the people of the world are very important.

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Liang Huiwang said, "I am devoted to my country. When there was a famine in the north of the Yellow River, the people there were moved to the east of the Yellow River and the grain from the east of the Yellow River was transported to the north of the Yellow River. The same is true of the famine years east of the Yellow River. No one cares as much as I do to see the monarch of a neighboring country presiding over political affairs. But the people in neighboring countries are not less, and my people are not more. Why? " Mencius replied, "Your Majesty likes fighting. Please allow me to use the metaphor of fighting. Drumming into the drums, the blades of weapons have collided, throwing away armor and dragging weapons to escape. Some people stop after running a hundred steps, while others stop after running fifty steps. What do you think? " King Hui said, "No. It' s just that I didn' t escape to a hundred steps. This is also an escape! " Mencius said, "If your king understands this truth, you don't have to expect the population of your country to increase compared with that of neighboring countries." "If you don't go against the farming season, you can't finish eating food.". Fish and turtles won't eat up unless they fish in the pond (in ancient times, it was stipulated that the mesh below four inches [now more than two inches and seven minutes] was a dense net, and fishing in the pond was forbidden). If trees are cut down according to the season (when the vegetation is withered, when the growing season is over), the wood will not be used up. Food and fish and turtles can't be eaten up, and wood can't be used up, so that the people have no dissatisfaction with supporting the living and burying the dead. The people are not dissatisfied with supporting the living and burying the dead. This is the beginning of kingliness. "By planting mulberry trees next to a five-acre (five-acre: more than two cents per acre) residential field, you can wear silk clothes at the age of 5. Livestock raise chickens, pigs, dogs and other poultry and livestock (dolphins: piglets. Don't miss the breeding season, you can eat meat at the age of seventy. One hundred acres of arable land, don't delay its production season, so families with several people won't go hungry. Seriously set up school education, and repeatedly tell the people the truth of filial piety (Xu Xu: school, Shang (Yin) generation called Xu, Zhou Dynasty called Yu), so that gray-haired old people will not carry or carry things on the road. At the age of seventy, people can wear clothes and eat meat, and ordinary people can't be hungry or frozen. It's never happened that they can reach such a level, but they can't unify the world and be king. "Pigs and dogs eat people's food, but (nobles) don't stop them. There are people (officials) who starve to death on the road, but they don't know how to open the granary to help the people. When the people die, they say,' It's not my fault, it's caused by poor years.' What's the difference between this statement and stabbing people with a knife and then saying,' It wasn't me who killed people, it was a weapon'? King, don't blame Niancheng, then all the people in the world (referring to people from other vassal States) will come to submit.

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The first paragraph: Liang Huiwang raised the question of "the people don't increase more" The second to fourth paragraphs: Mencius analyzed the reasons of "the people don't increase more" The fifth to seventh paragraphs: elaborated the concrete content of Mencius' "benevolent politics"-the fundamental measures to increase the people

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The core of his theory is to talk about "benevolence" and "benevolent government", that is, to implement the so-called "king". Its theoretical basis is people-oriented thought, which attaches importance to people's right to exist. Therefore, Mencius hated feudal princes who were not benevolent and brutally plundered the people. "I am to the country" satirizes King Hui Liang, who pretends to be a sage, and angrily points out that some feudal princes claim to be "parents for the people", but in fact they "lead beasts and eat people", which is the bane of the people. Mencius is good at using metaphors and fables to explain reason, and his argument skills are very clever, which are obviously reflected in this paper. Using all kinds of methods to lure the enemy into submission, the words are broad and sharp, sometimes sharp, like to use parallelism and antithesis, and the pen is aggressive.

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My country is also a chapter in Mencius Liang Hui Wang Shang, and it is one of the articles that show Mencius' thought of "benevolent government". This paper discusses how to implement "benevolent government" and unify the world with "kingly way". "Keeping in good health and mourning for death is the beginning of kingliness", "Seventy people eat meat in clothes and silks, and the people are not hungry or cold, but they are not kings, so they have nothing" is the finishing touch of the article, which highlights the main idea of this article: only by implementing benevolent government can they win the hearts of the people; Only by winning the hearts of the people can we win the world. This idea of "protecting the people and being king" is actually the embodiment of Mencius' people-oriented thought. The full text can be divided into three parts. The first part (paragraph 1) raises the question of "not more people". During the Warring States period, the rulers of various vassal states fought for cities and lands and attacked each other. Fight for the city, kill the city "; Cruel exploitation at home, heavy labor and destruction of productivity. This has caused a shortage of soldiers and labor. Competing for manpower has become a top priority for the rulers of various vassal States. Before Liang Huiwang put forward the question of "the people are not too many", he boasted that "I am a country, and I am devoted to it". Then, taking disaster relief to save the people as an example, he declared that he was better at governing the country than "the politics of neighboring countries". "If Hanoi is fierce, he will move his people to Hedong and his millet to Hanoi; Hedong is also fierce. " Describe the specific measures of disaster relief from two aspects. "He who observes the politics of neighboring countries has no intention like me", which further highlights Liang Huiwang's self-esteem and paves the way for the following "pot calling the kettle black". "There are not too many people in neighboring countries, and there are not too many people in my country. Why?" Liang Huiwang hoped that more people would join him. Mencius used Liang Huiwang's psychology to publicize the idea of "benevolent politics" and wanted to guide him to practice kingly politics. The second part (paragraphs 2-4) analyzes the reasons for "not more people". Mencius didn't directly answer the question of "the people don't increase much", but used metaphors familiar to Liang Huiwang to inspire each other and make them easy to accept. "Wang is belligerent, please use war metaphor." Always mention one sentence, and then cite two situations in which two deserters "abandoned their armor and left." According to the distance between defeat and flight, the rhetorical question "What if you take pot calling the kettle black?" is put forward, which further inspires and induces the other party to unconsciously say something that denies his argument: "No, you can't go straight, even if you go." Finally, the spear of the child attacked the shield of the child. "If Wang knows this, there is no hope that there will be more people than neighboring countries." These two sentences suddenly get to the point, which not only answers the reason of "the people don't increase much", but also reveals the moral of pot calling the kettle black: Liang Huiwang's "emigrating to millet" is not dedicated to governing the country with the rulers of neighboring countries, and there is no difference in essence, but only in form and quantity. This implies that Wang Huiliang's small kindness can't increase the number of people. To increase the number of people, he must be benevolent and king-like. So the article naturally transits from the second part to the third part. The third part (paragraphs 5-7) expounds the concrete content of Mencius' "benevolent government"-the fundamental measures to increase the number of people. The fifth paragraph expounds the truth of "the beginning of kingly way". Mencius believed that the rational development of production and making the people "keep fit and die without regret" were the beginning of implementing benevolent policies and the initial measures to increase the number of people. "Don't go against the farming season, the valley can't win food. If you don't count, you can't eat fish and turtles. Axes and pounds enter the mountains in time, and wood and wood can't be used. " Three groups of sentences put forward three measures to develop production and the effects produced by taking these measures. The sentence pattern of "invincible ... also" gives people an inexhaustible feeling, which greatly increases the persuasiveness and appeal of the article. Then, the first three groups of sentences are summarized by "the grain and the fish and turtles can't beat the food, and the wood and wood can't beat the use", and a new conclusion is put forward on the premise of this conclusion: "The king is also the beginning." Here, the author closely links the three meanings and three aspects, and closely links the problem of "making the people more" with the practice of king. In the sixth paragraph, the reason of the success of kingly way is expounded. In this passage, Mencius further put forward the benevolent policy of educating the people and making them submit to the people, which is also the fundamental measure of "increasing the number of people" "Five acres of house, the tree to mulberry, fifty can clothing. Chickens, dolphins and dogs are livestock, and there is no time to lose. Seventy people can eat meat. A hundred acres of land, don't seize the time, a family of several can be hungry. " These three groups of sentences also put forward three measures to develop production and the effects produced by taking these measures. Compared with the above three measures, these three measures are obviously a step forward and have stronger subjective initiative. Mencius not only advocated nurturing the people, but also advocated teaching the people: "I would like to teach in order, apply it with the meaning of filial piety, and those who award the white will not bear to wear it on the road." Here, the author uses four groups of sentences to describe his ideas layer by layer and render them vividly, showing a bright future for Liang Huiwang. Then, using the sentence "seventy people eat meat in clothes and silks, and the people are not hungry or cold", it is logical to draw the conclusion that "however, there is no king, there is nothing left", which echoes the previous "the beginning of king". In the seventh paragraph, the author expounds the attitude that should be taken to make the people more. Mencius criticized the tyranny of the rulers, and proved his right from the opposite side. The first two paragraphs have made the truth of being king very thorough, and this paragraph takes care of the beginning of the article. Liang Huiwang keeps saying that he is "devoted to his country", but how can he be "devoted" when "dogs eat human food without knowing it, and they are coated with hunger without knowing it"? The sharp contrast between "dogs eat people" and "coated with hunger" profoundly revealed the social inequality at that time. Then, in view of the prevarication that the ruler blames the year, the author refutes it by metaphor: it is as absurd to blame the poor year for "painting with hunger" as it is to blame weapons for "stabbing people and killing them", and it is not the famine years that harm the people but the rulers' tyranny. The last two sentences, "Wang is innocent, and the people of the world are very important", are concise. Instead of blaming the age, we should reflect on ourselves, get rid of tyranny, be benevolent, and be king, so that the people can live in houses, farm fields, have enough food and clothing, receive education, and know etiquette and righteousness, so as to make them submit. "How many people are there in the world" answers the question that "there are not many people" put forward by Liang Huiwang at the beginning. Mencius' thoughts and ideas expressed in the article. First of all, Mencius was opposed to the endless war between princes, and the phrase "Wang is belligerent, please use war metaphor" fully revealed this idea. Secondly, Mencius believed that people should benefit from it and have a chance to recuperate. He thought that Liang Huiwang's "intention" for the people was far from enough, which was just the difference between "hundred steps" and "fifty steps" from other countries' unsatisfied collection of money from the people. Thirdly, Mencius showed Liang Huiwang his ideal of governing the people, specifically, to let the people have a "five-acre house", "a hundred-acre field" and "chickens, dolphins and dogs". Not only that, Mencius also attached great importance to enlightenment and put forward the idea of "keeping in order". His highest ideal was that Li Min "eats meat with clothes and silk" and "is not hungry or cold". Finally, on the basis of his own argument, Mencius further pointed out that Liang Huiwang, as the supreme ruler, has an unshirkable responsibility in the face of the social reality that the upper class is extravagant and wasteful and the people are hungry and cold. The characteristics of Mencius' prose reflected in this writing 1. Clever metaphors and twists and turns. When talking about the problem, first hide the main idea, and gradually lead to this topic from the side, the opposite side and the peripheral people. If the original intention is to talk about benevolent governance, but first use war as a metaphor, start from the opposite side, so that Liang Huiwang unconsciously followed him. In this way, the article is as fascinating as a winding path; The literary trend is ups and downs, and there is no stagnation. 2. The logic is rigorous and in-depth. On the surface, the article is sloppy and undisciplined, but in fact, the logic is clear, the paragraphs are clear and the levels are orderly. If you ask questions first and then analyze the reasons, the following measures, the beginning of king, the reality of king, and the implementation of benevolent government, are all in-depth and interlocking. 3. The words are rich and vivid, and they are full of reason. Make good use of appropriate metaphors, powerful arrangement, exquisite words and sentence patterns. Odd sentences and even sentences, monosyllabic sentences and parallel sentences are used alternately, with flexible brushwork, confidence, sharp and aggressive conversation. The article is full of eloquent momentum.

Edit this paragraph of Mencius

Mencius (circa 372- 289 BC), whose name is Ke, the word Zi Yu, and the word Zi Che and Zi Ju (to be confirmed). Father's name is Ji, and mother's name is Mencius < P >. Zou (now Zoucheng City, Shandong Province) was a disciple of Kong Ji, the grandson of Confucius. China was a thinker, educator, essayist and politician during the Warring States Period in ancient times, and was one of the famous representatives of Confucianism. Mencius lost his father at the age of three, and Meng Mu raised him hard. Meng Mu kept him under strict control. His stories of "Meng Mu's three moves" and "Meng Mu's broken weaving" have become beautiful stories throughout the ages, and they are models of maternal education in later generations. Born in King Lie of Zhou for four years and died in Zhou Nanwang for twenty-six years, China was a great thinker, educator, politician, political commentator and essayist in ancient times. One of the representatives of Confucianism in the Warring States period. He is the author of "Mencius", which belongs to a collection of prose in recorded style. Mencius is a compilation of Mencius' remarks, which was written by Mencius and his disciple * * *, and recorded Mencius' language, political views and political actions. Mencius studied under Kong Ji (the grandson of Confucius is generally a student who studied under Kong Ji), inherited and developed Confucius' thoughts, and became a Confucian master next to Confucius, known as the "sage of Asia" and also known as "Confucius and Mencius" with Confucius. Mencius followed the example of Confucius and traveled around Qi, Jin, Song, Xue, Lu, Teng and Liang to lobby his thoughts of "benevolent governance" and "kingliness". However, because the vassal countries were busy with the war at that time, his theory of benevolent governance was considered as "circuitous and broader than things", and almost no one adopted his thought of governing the country. I returned to give lectures and write books with my disciples. There are seven pieces of Mencius handed down from generation to generation: "Liang Huiwang" up and down; "Gongsun Ugly" up and down; "Teng Wengong" up and down; Li Lou; "Zhang Wan" up and down; "Gaozi" up and down; Up and down with all my heart