Mencius' thought of benevolent governance has two inevitable premises, which complement each other and are indispensable. One premise is the accurate demarcation of the boundaries of mining fields ("benevolent policies must start from the boundaries"), and the other premise is that the people have no clothes, no silks and no fish, and finally there is no danger of death ("there is no regret for being ruined, and the beginning of the king is also"). Mencius believes that the implementation of benevolent governance must start from the serious world. He said: "benevolent government must start from the economic circle. The boundaries are not straight, the wells are uneven, and the valleys are uneven. Tyrants and corrupt officials will slow down their boundaries. The world is right and the land can be divided into fields. " [1] Irregular economic boundaries will lead to the breeding of all kinds of unreasonable social phenomena and the emergence of chaos such as tyrants and corrupt officials, as well as values without right and wrong. Wakaida's economic boundaries are drawn accurately, all of which are 100 mu of land. The division and management of land can be decided by sitting down. Therefore, strict border is the first priority of implementing benevolent government. The well field system conceived by Mencius in the Western Zhou Dynasty has the possibility of realization. Well site system is the foundation of well site, and well site system is the necessary condition of well site system. "In the past, the rule was the king's rule, and the tiller had his land. 9 1 [3] Mencius said that "September 1st of the tiller" is specifically "well in the square, well 900 acres, including public land, eight private, a total of public land, and then dare to engage in private affairs" [4]. The well-field system conceived by Mencius is very different from the well-field system implemented in the early Western Zhou Dynasty, which contains idealized elements. The well field system designed by Mencius is a small-scale peasant economic system based on the production of a small-scale peasant. Its political purpose is to make the people firmly rooted in the land, so as to achieve the goal of "never leaving the country after death, never leaving the same well, visiting friends and helping each other in illness, then the people will be blind" [5]. Only in this way can ordinary people have no worries about food, clothing, housing and transportation and not be afraid of death. Mencius' realization of "serious realm" and "keeping healthy and dying without regret" is only the beginning of his benevolent policy.
During the Spring and Autumn Period and the Warring States Period, the change and disintegration of the old social and economic structure had a great impact and destruction on the social and political order, forming a social fashion that "the daughter's family is better than the king of the capital, and the big man is happy with the king". Confucius said: "Qiu also heard that there are people in the country, so he does not suffer from inequality, poverty and worry." Everyone has no poverty, no widowhood and no peace. " [6] In Confucius' view, only by solving the livelihood problems of ordinary people and eliminating the inequality between the rich and the poor in society can the society achieve a stable and harmonious situation. It can be seen that paying attention to the living conditions of ordinary people has always been one of the important contents of Confucian political thought. Mencius, in his thought system of benevolent governance, also took the distinctive theme of Confucianism as the proper meaning of his thesis. Mencius pointed out that in view of the tragic situation of continuous wars in society at that time, ordinary people "looked down on their parents and wives, and happy years were always bitter, and hard years were inevitable to die" [7], and the urgent task was to solve the problem of controlling people's constant fertility. If "respecting the boundary" and "preserving health and mourning for death" are the basis of Mencius' thought of benevolent governance, then controlling the continuous production of human beings is the first step of Mencius' thought of benevolent governance. The so-called "controlling people's continuous production" means providing people with the necessary means of production and living. Mencius' political logic is that the rule of the people lies in the civil affairs, which focuses on people's livelihood, and the protection of people's livelihood lies in people's wealth. The result of owning people's wealth is that people's hearts are good, and the result of people's hearts being good is to facilitate the implementation of benevolent government. Therefore, making people have fixed property (permanent property) has become the natural task of Mencius to carry out benevolent policies. This is what Mencius emphasized: "People are the way, those with permanent property have perseverance, and those without permanent property have no perseverance." [8] The implementation of benevolent governance must start with solving thorny economic problems and solving the actual needs of ordinary people. The content of "controlling people without changing production" advocated by Mencius is very rich, which often breaks through the framework of Mencius' ideological system of benevolent government and contains valuable ideological resources. Specifically, Mencius' thought of "controlling the people to produce permanently" contains three meanings: First, it advocates giving people enough basic means of production to maintain their production and life, so that people can consciously attach themselves to the land and "die without leaving the country." With a certain material foundation as a guarantee, good moral concepts and behavioral norms will be produced on this basis, thus keeping the society in a harmonious and stable state. If people can't even meet and guarantee the minimum living conditions, they will take risks. "It's just to heal the wounded and rescue the dying. It is righteous to be idle! " [9] People will do things that are harmful to society and morality. "Therefore, if a wise monarch controls the people's property, he can support his parents and wife, and he can be happy for life and avoid death in a fierce year; Then drive to do good, so the people are also light. " [10] Mencius tried to find and explain the causes of moral consciousness and ideas from economic life, affirmed the legitimacy of people's demand for food and clothing, and reflected the wishes of ordinary people to a certain extent, which was a correct political thinking method. Mencius' statement is summarized and sublimated on the basis of inheriting predecessors' thoughts, especially Confucius' thought of getting rich first and then teaching, and his thought of knowing the etiquette, shame and food and clothing, which is a true and simple reflection of the law of social and economic development. Mencius concluded that it is very important for the broad masses of the people to own permanent property, which is the most important prerequisite for determining the rise and fall of the country, social governance, political right and wrong, and political security. Therefore, how to make people have permanent property has become the first problem to be solved in the process of Mencius' benevolent policy. The second meaning of "controlling people's constant production" is to implement a series of policies and measures on the basis of satisfying people's basic means of production and living. These measures are specifically: (1) pension policy. Mencius painted a colorful blueprint for the elderly with permanent income: "A house of five acres can be covered with mulberry and fifty people can be covered with silk." Chickens, dolphins and dogs are all domestic animals, so there is no time to waste. Seventy people can eat meat. One hundred acres of land, if you don't hurry, a family of eight can be hungry. I would like to teach you in order to show filial piety, and the winners are not contained in the Tao. Old people eat meat, and the people are not hungry or cold, but they are not kings. [1 1] Mencius also took Wenwangshan's old-age care as an example to illustrate: "If there is a good old-age care in the world, the benevolent thinks that he has returned. A five-acre house with mulberries, women and silkworms under the tree wall is enough for the elderly. Five hens and two females didn't lose anything, and the old man lost enough meat. The so-called Xibo is good at providing for the aged, controlling fields, teaching trees and livestock, and guiding his wife to provide for the aged. Fifty is not warm, and seventy is not full of meat. Not warm and not full, that's called freezing. "[12] This can be said to be Mencius' ideal Datong society, similar to the Datong society described in the Book of Rites. Mencius' description of pension policy is a useful exploration of social security system by early thinkers in China, and it still has great practical guiding significance for the pension policy we are implementing today. (2) Land policy. The so-called land is actually what Mencius called "constant production." In China society based on farming, land is of great significance to the people and the country. Mencius listed land, people and politics as three treasures of princes, which shows that Mencius attached importance to land issues. Mencius advocated "a hundred acres of land, if you don't hurry, a family of eight can be hungry"; If you don't go against the farming season, you won't hit the grain "[13]. Mencius believed that only by formulating corresponding land policies can politicians make people feel at ease in land work from generation to generation. With rich material wealth, the country will be stable and the monarchy will be consolidated. (3) Fisheries policy. During the Spring and Autumn Period and the Warring States Period, one of the most important economic characteristics of Qi culture was advocating the benefits of fishing and salt. Mencius studied in the State of Qi for a long time, and was deeply influenced by the business-oriented thought of Qi culture [14]. Just like making full use of land, Mencius advocated opening lakes and ponds, and "there is no ban on grain." If people fish, people will increase fishery products. In order to avoid the phenomenon of fishing with exhausted resources, we should formulate measures to ban fishing, such as prohibiting fishing within a specified time and not using dense nets. If this measure is implemented, "fish and turtles can't beat grain" [15]. (4) Forestry policy. Like land policy and fishery policy, Mencius also put forward relevant policies in forestry. In the ancient society where coffins were the main burial materials, it was very necessary to have a certain number of trees. In Mencius' consciousness, trees are not permanent resources, so they cannot be cut down at will, and they must be cut down according to certain seasons. Only by stepping into the mountains can trees grow again. In the long run, "Mywood can't be used" [16]. Mumu can't be used, and people can bury their parents in a thick way to show filial piety. Because in Mencius' view, "life is not enough to achieve great things, and death can be said to be great things." [17] Mencius' several policies and measures of "controlling the people without changing production" can be said to be a further refinement and deepening of Confucius' policy of attaching importance to the people and enriching the people. The third meaning of "controlling people's constant production" is to advocate the development of circular commodity economy and commodity production. Obviously, this is also a very far-sighted thought in the farming society based on the small-scale peasant economy, and it also shows the far-reaching influence of Qi culture on Mencius' thought. As we all know, China is a farming society characterized by small-scale peasant economy, and has always adopted the policy of emphasizing agriculture and restraining commerce in commercial production. Although the early legalists put forward a series of measures to develop agricultural production and promote social progress, they were quite conservative and backward in dealing with commercial problems, and believed that the development of commercial production would inevitably affect and hinder the development of agricultural production. For example, a series of policies formulated by Shang Yang are aimed at forcing people to abandon business and return to agriculture [18]. Mencius believes that the value of commodities can only be realized in circulation and exchange, which is consistent with Mencius' social division of labor. Mencius believes that it is a "sign of closing the market" to impose tariffs on trafficked goods [19], while it is necessary to impose tariffs on profiteers who dominate the market. "The past is also a market, and people who have nothing to lose will be recognized by the manager." If you have a cheap husband, you must seek a monopoly and make it public so that you can look around and ignore the market. Everyone thinks it's cheap, so they levy it. Since then, businessmen have married their husbands. "[20] This proposition is not only conducive to the development of industry and commerce, but also reduces the tax of small craftsmen and small businessmen and safeguards their most basic rights and interests. Mencius criticized the proposition of "equal market price" put forward by Xu Xing, a representative of Agricultural College, from the perspective of social division of labor. Xu Xing's series of theories are based on the primitive public ownership society and are unrealistic theoretical fantasies. Although Mencius' theory is idealistic, his criticism of Xu Xing's generation has hit the nail on the head and has a very clear realistic pertinence. Mencius' emphasis on circular commodity economy and commodity production shows that in the era of Mencius, Confucianism is no longer a pure Confucianism that is not influenced by foreign thoughts, but a Confucianism that casts the essence of hundred schools of thought, a Confucianism that has to adjust and change its own development direction in order to get rid of difficulties, and at the same time makes Confucianism more inclusive in the contention with hundred schools of thought.
People have permanent production, which only solves the problem of people's means of production and living from the economic system. Because there is no permanent production, nothing else can be discussed. But if the people are given enough land, they think that they can rest easy from now on, the society can be peaceful, and the benevolent policy of Wang Dao can be implemented smoothly. In Mencius' view, this is also impossible. It is very important to control people's permanent production, but it should also be supplemented by people's ownership. People's permanent production and people's ownership are not separated, but complement each other. Together, it will be beautiful, and it will hurt if it is divided. The isomorphism of the two becomes the principle of economic interests in Mencius' thought of benevolent government. How to get ownership from the people? Mencius had a very clear idea. First of all, Mencius opposed arbitrary expropriation and abuse of people's power and advocated saving punishment and thin taxes. He hoped that the ruler would "be benevolent to the people, save punishment and taxes" [2 1], and "a wise monarch should be humble and thrifty and take it from the people" [22]. The specific measure is to implement the tithe system. Mencius believed that the most ideal tax rate should be one tenth of the tax rate implemented by the ancient sage Yao Shun. "What is right in the world?" [23] In the Three Dynasties, the land was owned by the state and the king and could not be bought or sold, which was the so-called "no crops in the field" system in the Book of Rites. Since the Spring and Autumn Period, the extensive use of ironware has made the existence of private land a realistic possibility. The rulers of various countries have to formulate and introduce management measures for taxing private land. This actually recognizes the legitimacy of private ownership of land. The Analects of Confucius recorded a conversation between Lu Aigong and You Ruo at the end of the Spring and Autumn Period. "Aigong asked you if you were hungry in the past year?" If so, I said,' Is it terrible?' Said,' Second, I am not enough, so how thorough is it?' Right:' the people are enough, but who is not enough? The people are not enough, who is the monarch and the foot? [24] It can be seen that in the initial stage of the implementation of private ownership of land, the tax rate charged by the state at two ten thousandths was very high. Mencius opposed the twelve-tax system and sought historical basis from the sages and kings in history. He said: "The tribute is fifty, the Yin people help seventy, and the Zhou people spend one hundred mu. In fact, everything is one. " [25] One tenth of the tax rate is twice as low as that of Lu Aigong, which is a reasonable tax rate in Mencius' view. Taxation is related to the national economy and people's livelihood and has attracted the attention of politicians and thinkers all over the world. Mencius opposed heavy taxes and numerous exorbitant taxes. Corvee tax is an indispensable income of the country, which directly affects people's production and living conditions. If the corvee tax is too heavy, it will cause the social consequences of "parents are frozen and hungry, and brothers and wives are separated" [26]; If the tax is too low, it can reduce the burden on the people, but it is difficult to pay the huge expenses of state institutions. Therefore, Mencius did not object to the people's normal tax obligations to the country, nor did he think that the lower the tax, the better. He advocates maintaining the principle of moderate taxation, which is moderate, reasonable and moderate, with the normal operation of state institutions as the ultimate basis and standard. Therefore, when Bai Gui proposed "I want one out of twenty", Mencius thought that the tax rate was too low and undesirable, and dismissed it as a "trick". Mencius believed that one in twenty countries can be released, but not on the land of China. If you choose one of the twenty constellations, it is also a "trick". Now living in China, we need ethics and morality, and there is no gentleman. What else can we do? ..... Those who want to be lighter than Yao and Shun are big and small; There are big and small things that are more important than the Tao of Yao and Shun. [27] It can be seen that Mencius advocated limiting the tax rate to a range that people can accept and bear, so that people can meet the minimum living conditions, in order to achieve the purpose of "changing their land, thinning their taxes and enriching their people" [28]. Mencius also pointed out that there are three ways to collect taxes: collecting cloth and silk, collecting Gu Mi and collecting labor. A wise king usually only uses one of them, and if he uses both at the same time, the people will be afraid of being frozen and embarrassed; If three kinds are used at the same time, even the parents of father and son can hardly take care of each other [29]. From the principle of economic interests set in Mencius' thought of benevolent governance, we can see that Mencius not only designed a set of general plans for governing the country in terms of major policies, but also designed a series of steps for governing the country in terms of specific measures. No matter whether the established policy principle is feasible or not, at least one thing must be affirmed, that is, Mencius' thought of benevolent government takes into account the interests of the people to the maximum extent while maintaining the existing political power, and truly embodies the thought of "people are the most valuable", although it strongly advocates construction.