Find out the sentences that embody Mencius' thought of benevolent government in China.

The benevolence thought of "I serve the country" is a famous work of Mencius. This paper expounds Mencius' magnificent and eloquent strategy of governing the country, which effectively carries forward his thought of benevolent governance. Through the in-depth study of the text, we find that Mencius' thought of benevolent government has the bud of simple economic and social development view. First of all, Mencius' benevolent policy advocates people-oriented, and the core is to pay attention to people's livelihood. At the beginning of the article, it is described that Liang flaunted his concern for the people and loyalty to the country by "emigrating" and "moving millet", while Mencius used the metaphor of "pot calling the kettle black" to point out that there is no essential difference between his practice and other rulers. At the end of the article, he sharply criticized him that "dogs eat people and don't know how to eat, and they don't know how to be hungry", and blamed people's (hungry) death on age (bad year). Obviously, these discussions are all about people's livelihood. He mercilessly exposed Liang's behavior of ignoring people's lives and bringing people suffering but shirking responsibility. In the second layer of the article, Mencius divided the implementation of benevolent policy into two stages: "the beginning of kingly way" and "the achievement of kingly way". According to Mencius, the symbol of "the beginning of kingly way" is "the grain is inedible and the wood is unusable, which makes people regret living and dying". "Birth, aging, illness and death" means that the living can be raised and the dead can be buried (there is enough wood to build coffins). In this way, life is carefree and death is regretless. The sign of "kingly success" is that "seventy people eat meat, have clothes and silk, and the people are not hungry or cold". At this time, the people have a fixed industry (five acres of houses and 100 acres of fields), develop production on their own land, live and work in peace and contentment, and basically solve the problem of food and clothing. On this basis, develop education and educate the people. It can be seen that these two stages not only contain the goals of economic and educational development, but also run through a clue of people-oriented thought, showing us a life scene of birth, burial, learning and teaching. Therefore, Mencius' "people-oriented" thought is the core content of his "benevolent government" and an important embodiment of his simple concept of social development. Secondly, Mencius paid attention to the problems of sustainable development and coordinated development in all aspects when talking about the specific measures of benevolent government. He said: "If you don't go against the farming season, you can't beat grain. If you can't count it, you can't eat it. Axes and pounds enter the mountains in time, and wood and firewood cannot be used. " "Not against farming season" refers to the season when civilian service is not allowed in spring, summer and autumn and agricultural production is not delayed. During the Warring States period, wars between countries continued, and a large number of young and middle-aged people served on the battlefield, which seriously damaged agricultural production. Mencius put forward the problem of "not violating the farming season", which is actually a question of how to straighten out the relationship between the military and agriculture. At this time, another situation appeared. Because of the shortage of soldiers caused by years of war, rulers of all countries hope to increase their population. On the one hand, they encourage childbearing, on the other hand, they take various measures to attract people from other countries to migrate to their own countries. So Liang Huiwang suggested how to make the people "increase". Mencius believed that only by implementing benevolent policies, developing production and improving people's living standards can the world be "harmonious" and the problem of military resources be solved. It is not difficult to see from here that Mencius realized that economic issues and military issues are complementary and coordinated with each other. On the issue of developing fishery and forestry production, Mencius also talked about the specific production measures in ancient times. "Countless fish can't enter the pool" means that fishing with dense nets is not allowed. It is said that this rule has existed since ancient times in China, and fish less than a foot can't be eaten, so as not to hinder the growth and reproduction of fish. "Axe into the mountain in time" means cutting down trees at a certain time. In other words, you have to wait until the trees grow. These two guarantees the sustainable development of fishery production and forestry production. It can be seen that the working people in ancient China have long recognized the sustainable development of agricultural production. When expounding the specific content of benevolent government, Mencius not only emphasized the development of economy and the improvement of people's material living standards, but also emphasized "respecting the order of education and using it with the meaning of filial piety", so that "those who give white gifts can't bear to wear them on the road", resulting in a relationship of respecting the old and loving the young, and being brothers and harmonious. Here, Mencius actually raised the issue of the coordinated development of material civilization and spiritual civilization. According to the theory of benevolent governance, people have no time to be polite because of lack of food and clothing, while being well-fed without education is close to animals. Therefore, on the basis of ensuring people's material life, it is very necessary to develop education and attract people to do good. However, Mencius, like all thinkers and politicians in ancient times, was also limited by his time and class, and the "development view" shown in his benevolent government thought had obvious and even fatal defects. This defect is mainly manifested in his benevolent government thought and development view divorced from the reality of the Warring States period. In the mid-Warring States period, all countries were paying attention to reform and innovation. Qiang Bing, a rich country, joined Lian Heng and attacked each other. Rulers have become more greedy and corrupt, the oppression and exploitation of farmers have intensified, and class contradictions have become more acute than in the previous period. As Mencius himself described it: "Fight for land, kill people and make profits; Fight for the city and fight for the city. " (On Li Lou) "You have fat, _ you have fat horses, people are hungry, and wild animals are hungry. This led to the cannibalism of wild animals and the like. " In this case, Mencius spared no effort to lobby Liang, Qi, Teng, Song, Lu and other countries. Whether the monarch likes it or not, he always talks about his "benevolent government" and "the virtues of Tang Yu's three generations" repeatedly, hoping that the rulers will develop "benevolent government" and carry forward the four virtues of benevolence, righteousness, courtesy and wisdom. At that time, it was like casting pearls before swine, which was no different from persuading tigers not to eat lambs. Mencius pinned his hope of realizing benevolent government on the self-improvement of the rulers. In our country, he said, "Wang is innocent and people all over the world are very concerned." He believes that if Liang can "live up to his age", he will certainly be able to reflect on himself, and then look for subjective reasons from the political roots, change course, abandon the old and seek new, and implement benevolent policies, and the result will be that the world will obey. Mencius' thought was considered by philosophers as "circuitous and wider than things" (out of date) and was not adopted. Therefore, his reason is purely wishful thinking. Although Mencius severely exposed and criticized the tyrannical rule of the rulers at that time, he also put forward the view that "the people are more valuable than the monarch". However, the starting point of Mencius' benevolent policy is for the sake of the ruling class, and he thinks that only by "benevolent policy" can "all people belong to the world" and truly achieve the goal of enriching Qiang Bing and unifying the world. Therefore, his "people-oriented" thought and "development view" are actually for the monarch, not for the people, but for the long-term stability of the feudal ruling class. Therefore, we can add several modifiers to the development view in Mencius' thought of "benevolent government", which are called: the development view divorced from reality, the idealism development view and the ruling class development view. Source: China Teaching and Research (Integrated World)