《孟子》 / Mencius
Hanji 919 adds the text’s Wenwang/Qi Xuan garden passage as a contested court citation. The episode uses the contrast to define shared pleasure by public access and livelihood impact: King Wen of Zhou’s large park is acceptable because people can still use it, while King Xuan of Qi’s smaller park becomes oppressive when access is forbidden and punished. It also shows classic citation legitimation capture when attendants invoke the passage to support Emperor Ling’s field-consuming gardens while ignoring those limiting conditions.
《孟子》 / Mencius is the classical text through which 30.孟子：战国愤青的赤子之心 reconstructs 孟子 / Mencius as a political speaker. The episode treats the book not as exam material or a storehouse of isolated sayings, but as a sequence of confrontations with rulers, students, rival teachings, and the moral vocabulary of 战国时期 politics.
The source uses the text’s opening with 梁惠王 to frame righteousness over profit, its stories around 齐宣王 to frame compassion and 王道 versus 霸道, and its statements on tyrants and Heaven to frame Mencian People-Based Legitimacy / 孟子的民本合法性. It also keeps the text imperfectly historical: Mencius’s early life remains uncertain, and the episode treats some anecdotes as later or source-scoped rather than secure biography.
《资治通鉴·周纪》05｜光彩夺目的魏文侯（1） cites the text’s “天时、地利、人和” formula to interpret 魏文侯. The episode uses the line less as a Mencius textual study than as a compact name for 人和政治力量.
《资治通鉴·周纪》10丨 以家族单位 有蚂蚁吃大象的精神（3） reaches the text from the opposite direction. It identifies the earlier Wei succession winner 魏罃 as the later Liang Hui Wang whom 孟子 / Mencius meets at the opening of the book.
《资治通鉴·周纪》26丨孟子来了！ returns to that opening as the main event in the 《资治通鉴》 chronology for 336 BCE. The episode contrasts the book’s longer, more continuous argument style with 《论语》, cites 朱熹 for the claim that the text’s coherence suggests Mencius’s own review, and uses the “梁惠王” opening to refine 义利之辨 into 仁义优先的利益秩序.
《资治通鉴·周纪》45｜以史为鉴，君王到底该不该杀人成性？ adds another Liang/Wei dialogue from the text through 魏襄王. The episode foregrounds Mencius’s answer that unity requires a ruler who does not love killing, making the text a source for 不爱杀人者能一之 as well as renyi-benefit ordering.
《资治通鉴·周纪》49丨孟子曰：我教你治国 你却把我当花瓶 adds the Qi-Xuan-Wang-and-Yan passage. The text is used to show Mencius’s conditional view of conquest: the people’s welcome, not the conqueror’s claimed mandate, determines whether the action resembles rescue. The later 陈甲 exchange adds 犯错能改的领导力 to the text’s governance afterlife.
《资治通鉴·周纪》56丨 瞧瞧两千多年前啥是大丈夫 adds the text’s “大丈夫” passage to the same political-ethical branch. The episode uses Mencius’s response about 犀首公孙衍 and 张仪 to argue that political power, fear, and effect do not define greatness unless the actor can hold to the right way under wealth, poverty, and coercion.
《资治通鉴·周纪》79丨史上用耕牛 打胜仗第一人 uses the text differently, through the marriage-procedure material associated with Teng Wen Gong Xia. The episode invokes parental command and matchmaker mediation to explain why 太史敫 / 太史角 refuses to recognize 君王后’s crisis relationship with 田法章, making marriage ritual orthodoxy part of the wiki’s Mencius branch.
Connections
- Hanji 919, 与民同乐治理检验, 引经据典式欲望包装, 汉灵帝, 杨赐, 周文王, and 齐宣王 - Wenwang/Qi Xuan garden passage as contested court citation.
- 孟子 / Mencius - central speaker and thinker.
- 梁惠王 and 齐宣王 - major interlocutors emphasized by the source.
- 战国时期 and 稷下学宫 - political and intellectual context.
- Righteousness Over Profit / 义利之辨, Mencian Benevolent Government / 孟子仁政, 王道 versus 霸道 / Kingly Way Over Hegemony, Constant Property, Constant Heart / 有恒产者有恒心, and Mencian People-Based Legitimacy / 孟子的民本合法性 - concept cluster.
- Classic Reading Complexity - broader wiki frame for rereading canonical texts beyond school labels.
- 魏文侯 and Renhe Political Power / 人和政治力量 - Zhouji 05 use of the “人和” formula.
- 浊泽之战 and Coalition Settlement Failure / 联军战后安排失败 - earlier political path by which Wei Ying becomes the later Liang Hui Wang.
- 《论语》, 朱熹, 子思, and 仁义优先的利益秩序 - Zhouji 26 textual-comparison and renyi-benefit extension.
- 魏襄王 and 不爱杀人者能一之 - Zhouji 45 unity and non-killing-ruler extension.
- 燕国, 商汤, 陈甲, 周公, and 犯错能改的领导力 - Zhouji 49 conquest and mistake-correction passages.
- 犀首公孙衍, 张仪, and 孟子大丈夫标准 - Zhouji 56 “great man” passage and zonghengjia evaluation.
- 君王后, 太史敫 / 太史角, 患难自主婚姻, and 婚姻礼法正当性 - Zhouji 79 marriage-procedure and family-ritual branch.