Teng Wen Gong II · Passage 07 / 10 · 孟子 3B.7
Mencius 3B.7: why the superior man does not rush to princes
Mencius is not performing hauteur. He is defending the order of meeting itself, because once the worthy learn to chase power.
公孫丑問曰:「不見諸侯,何義?」孟子曰:「古者不為臣不見。段干木逾垣而辟之,泄柳閉門而不納。是皆已甚;迫,斯可以見矣。陽貨欲見孔子,而惡無禮。大夫有賜於士,不得受於其家,則往拜其門。陽貨矙孔子之亡也,而饋孔子蒸豚,孔子亦矙其亡也而往拜之。當是時,陽貨先,豈得不見?曾子曰:『脅肩諂笑,病于夏畦。』子路曰:『未同而言,觀其色,赧赧然,非由之所知也。』由是觀之,則君子之所養,可知已矣。」
Gong Sun Chou asked Mencius, saying, 'What is the point of righteousness involved in your not going to see the princes?' Mencius replied, 'Among the ancients, if one had not seen a minister in a State, he did not go to see the sovereign. Duan Gan Mu leaped over his wall to avoid the prince. Xie Liu shut his door, and would not admit the prince. These two, however, carried their scrupulosity to excess. When a prince is urgent, it is not improper to see him. Yang Huo wished to get Confucius to go to see him, but disliked doing so by any want of propriety. As it is the rule, therefore, that when a great officer sends a gift to a scholar, if the latter be not at home to receive it, he must go to the officer's to pay his respects, Yang Huo watched when Confucius was out, and sent him a roasted pig. Confucius, in his turn, watched when Huo was out, and went to pay his respects to him. At that time, Yang Huo had taken the initiative - how could Confucius decline going to see him? Zengzi said, "They who shrug up their shoulders, and laugh in a flattering way, toil harder than the summer labourer in the fields." Zi Lu said, "There are those who talk with people with whom they have no great community of feeling. If you look at their countenances, they are full of blushes. I do not desire to know such persons." By considering these remarks, the spirit which the superior man nourishes may be known.'
Priority note
A human-edited reading layer
Central question
Why does Mencius think the superior man should not hurry to see princes?
Direct answer
Because the mode of first meeting slowly forms the whole relationship. If worthy people begin by scrambling for access, independence and measure are weakened before counsel even starts.
First principle
When a relationship begins in disorder, its later content is easily bent by that form. Protecting the order of meeting is part of protecting judgment itself.
Why it matters
This passage serves searches around scholars and rulers, public dignity, and why Mencius guards distance from power.
Further reading
What this passage is doing
This is passage 7 of 10 in Teng Wen Gong II. The cleanest entry point is "What is the point of righteousness involved in…". In context, it works as part of Mencius's argument about division of labor, teaching, and social order and can be read alongside Flood-like qi.
Broader search routes
If you came here with a wider question, start from the right hub page
Flood-like qi: moral courage formed by repeated right action
If your real query is broader than one citation, start from the theme page and use this passage as proof text.
Open flood-like qiWho is Mencius?
If you first need the person, the aliases, and why he matters, start from the about page.
Open About MenciusMencius quotes and sayings
If you arrived through a famous line, start from the quotes hub and then return to the exact passage.
Open Mencius quotesMencius full text and works of Mencius
If you need the book structure, the works of Mencius, or where to read the text, start from the full-text hub.
Open the full-text hubBook context
Teng Wen Gong II focuses on labor, teaching, and the proper limits of social roles.
Related principles
Citation note
Do not treat it as mere pride. The issue is not refusing all contact, but refusing to let counsel be formed in the posture of flattery.