Exercising Power Against The Classics: An Analysis Of Mencius's Ethical Thought Of Power

The distinction between ching and ch’üan was a long-standing and highly controversial topic in ancient China.Since Confucius put forward “might not balance the changeable together”,the later Confucians have continuously explained this issue,and their respective views are not the same.Not only is this topic very controversial in ancient China,but in modern times,many scholars have great differences in their understanding of this issue.This paper analyzes and discusses Mencius’ ethical thought of ching-ch’üan,and holds that the core view of his ethical thought of ching and ch’üan is the exercise ch’üan and return to ching.Based on the need to explain Mencius’ thoughts more coherently,the author distinguishes the “ching” into large ching and small ching.The small ching refers to propriety,while the large ching refers to the way of humanity and righteousness.To exercise ch’üan is undoubtedly the need to betray the ching,that is,the small ching;however,this rebellion against the small ching actually in a higher degree in line with the requirements of the large ching,that is,the way of humanity and righteousness,and thus betray the ching and return to the ching is dialectical unity.Take the example of “rescue one’s drowning sister-in-law with hands”,the rescue of drowning sister-in-law by an uncle is a practice of exercising ch’üan,this move would violate the rule of propriety that “men and women should not touch hands when they give or receive things”,but this violation reflects the higher principle of humanity and righteousness.To support this argument,this article discusses from the following aspects:The second chapter explains the connotation of ching-ch’üan and the background of Mencius’ ethics thought of ching-ch’üan.As far as the connotation of “chingch’üan ” is concerned,first of all,an interpretation of “ching-ch’üan” in the sense of literary instruction.Secondly,a brief description of today’s understanding of “chingch’üan”.Most people today interpret the “ching” as “principle” and “ch’üan” as“flexible”.The problem,however,is that the interpretation of “ch’üan” with“flexibility” cannot highlight the principle that “ch’üan” must never be abandoned.The author believes that “ch’üan” is a deviation from some kind of criterion,but this deviation needs to conform to the higher principle.Finally,the author examines several presuppositions of “ch’üan”.As far as the background of Mencius’ ethics thought of “ching-ch’üan” is concerned,firstly,from the ideological background,Mencius has inherited Confucius’ thought of “might not balance the changeable together”.In addition,Confucius’ personal practice also set a shining example for Mencius.Secondly,the time background of Mencius at that time also promoted the elaboration of Mencius’ view of “ching-ch’üan”.The third chapter is the main part of the article.In this chapter,first,the author examines the foundation of Mencius’ ethical thoughts,that is,the theory of human good nature.Mencius’ s theory of human good nature refers to the fact that man has the beginning of humanity,righteousness,propriety and wisdom from the very beginning of life.At the same time,people also have the potential to be good.Following this growth trend,and constantly nourish and expand,they can develop into a complete goodness.Among the four virtues of humanity,righteousness,propriety and wisdom,the status of humanity and righteousness is obviously higher than that of propriety and wisdom,and thus in a commanding position.Secondly,based on the text of Mencius,analyze the connotation of “ching” and “ch’üan” in detail.It is believed that the meaning of “return to ching” in “the superior man has return to ching” should be “return to ching”,and the “return to ching” actually presupposes a betray to ching.Therefore,the meaning should be: the superior man once betrayed to ching,but now he should return to ching.The “ch’üan” in the practice of exercising ch’üan is the meaning of “adaptation,change of ch’üan” as compared to “ching”.Finally,in the analysis of the relationship between exercise ch’üan and return to ching,the author has determined the following six questions.First,when is return to ching ? When will it be exercised? Second,who is the subject of exercising? Third,what are the criteria for exercising? Fourth,what is the relationship between exercising ch’üan and betraying the ching? Fifth,what is the relationship between exercising ch’üan and returning to ching? Sixth,what is the relationship between betraying the ching and returning to ching? Among them,the second point should be pointed out in particular.The author believes that the subject of exercise should not be limited to sage and worthy,but can be relaxed to superior man.The fourth chapter combines three typical cases in the text of Mencius to further analyze Mencius’ ethical thoughts of “ching-ch’üan”.These cases are the “rescue one’s drowning sister-in-law with hands”,“Shun married without first informing his parents” and “Yi Yin exiled Taijia”.Through the analysis of these several cases,the author hopes to show Mencius’ ethical thoughts of “ching-ch’üan” vividly.The last chapter briefly analyzes the contemporary significance of Mencius’ ethical thoughts of “ching-ch’üan”,and believes that this mode of “ching-ch’üan” is beneficial to us to avoid falling into the trap of moral absolutism and relativism.