Professor Oliver 10/14/12 Non-Western Religious Traditions

Eric Gilston

Mencius: The Analogy of Food

When the ancient Chinese philosopher Mencius tells King Hsuan of Chi, When the aged wear silk and eat meat and the masses are neither cold nor hungry, it is impossible for their prince not to be a true king. Within this dialectical parable Mencius alludes to an overarching principle of the benevolent state wherein the natural way of Dao extends to every aspect of human relationships; first from the father and son, then from the family to the state, and then the state to the empire. This harmonious and cosmic ordering of human relationships within the benevolent empire may only be reached when the basic livelihood and welfare of the commoners is thence satisfied. Yet this hierarchical relationship is much more complex if not understood properly, as Mencius articulates the more cosmic reciprocal nature of human relations when he states, Treat the aged of your own family in a manner befitting their venerable age and extend this treatment to the aged of other families; treat your young in a manner befitting their tender age and extend this to the young of other families, and you can roll the Empire on your palm.(Lau 9) Here it is implicitly implied that the cultivation of Qi comes through the benevolence and/or generosity, with which a ruler leading by example tends to his people out of the compassion of his heart like that of a mother or father. Thus the measuring of a benevolent empire is achieved through the Kings own cultivated benevolent heart which is, in turn, subjected unto the commoners own ideal benevolence, through their wellbeing, that then provides them with ability to care for their parents. So when the aged wear silk and eat meat this is a direct extension or rather measurement of the Kings own benevolent governance that lies within his heart - unto his people. Therefore this analogy comes to epitomize that the king is upholding his heavenly mandate, through the natural state of harmony that exists within human relations. The analogy of food for benevolent governance appears so often in Mencius text and for quite obvious reasons. But at the most basic analytical level it seems that the analogy is synonymous with Mencius ideal model of governance, which takes the form of a centralized feudalistic agrarian welfare state. The origins of which come from heaven as well as by the example of former King Yao. He taught the people how to farm and till the land. As such they sowed the seeds of the five grains, and by this very act, they began to cultivate their own benevolence and generosity of heart, through the example set forth by their leader - who was endowed by the Way. In this notion, emerges a tradition of generational transmission, which comes into play, subtly, within the blueprint of what a benevolent empire should consist of. While this is seemingly complex, in simplistic terms, such an empire is predicated upon basic cultivation of lower Qi (i.e. a healthy body). Mencius directly articulates that the maintenance of lower Qi is essential in cultivation of upper Qi when he states that, Those with constant means of support will have constant hearts, while those without will not have constant hearts. Lacking constant hearts, they will go astray and get into excesses, stopping at nothing. (Lau 54) In this principle, their arises another dilemma, which draws back to the foremost quote, and illustrates the importance of rites and duty that commoners, as well as their king, are bound to by the way of Dao. This starts with the example set fourth by the King. As such, the foremost

quote is exfoliated as an analogy for the ideal benevolent empire, wherein the mandate of heaven extends from the benevolent king virtuous acts down unto his subjects, and that which is in fulfillment of a cosmic order extending to all spheres of life therein. (Lau 60) This is most outwardly visible by the duty to ones parents, who are looked after by their offspring. Mencius further explains that fulfilling the duty to ones parents is the most basic duty and source of happiness for all commoners. Thus when the aged and all the masses are feed and clothed, this is natural state of order, and as such becomes the measurement by which the kings virtue is seasoned. Another essential aspect of benevolent governance lies within the specific type of system and its foundation, for which Mencius terms as Chu and that it must begin with land demarcation. Mencius further extrapolates the difference between men in power and common people, which is reminiscent of the father/son relationship. But herein the notion of well-field system forms a radical and essential part of Mencius philosophy, as well as his use of food as an analogy for benevolent governance. (Lau 56) Thus the agrarian empire is always dependent upon its source of food, much in the Jeffersonian sense. If this is not the case, a King fails to act on his virtue and uphold the mandate of Heaven; Mencius proposes that the citizens should restore the cosmic order by overthrowing this leader.