What is the meaning of the phrase "you can't have it both ways"?

What does "fish and bear's paw cannot be had at the same time" mean? --Answer:The fish and the bear's paw cannot both be obtained at the same time.

Why can't you have both? --Answer:Fish live inside the water, while bears live on land, and these two creatures are opposites because bears eat fish. And fish and bear can't have it both ways doesn't just mean fish and bear, it also means that when we are faced with a dilemma, we have to make a choice, we can't have it both ways. The fish is what I want, the bear's paw is also what I want, in the case of the two can not be obtained at the same time, I would rather give up the fish and want the bear's paw; life is what I cherish, righteousness is also what I cherish, in the case of the two can not be obtained at the same time, I would rather give up my life and want righteousness, that is, give up my life and take righteousness. Mencius compares life to a fish and righteousness to a bear's paw, and believes that righteousness is more precious than life, just as a bear's paw is more precious than a fish, which naturally leads to the proposition of "sacrificing one's life for righteousness". This claim is the central thesis of the whole article.

Source

"The fish and the bear's paw can't have it both ways" is from Meng Zi's "The Fish I Desire". "The Fish I Desire" is from Meng Zi - Su Zi Shang (告子上).

"What the Fish Desire" is a masterpiece of Mencius' in-depth discussion of man's concept of life and death, based on his theory of the goodness of nature. He emphasizes that justice is more important than life, and advocates sacrificing one's life for righteousness. Mencius was good in nature, and thought that "all people have a sense of shame and evil", so people should keep their good nature, strengthen their cultivation and education, and refrain from doing things that are contrary to etiquette. Mencius on this idea, that is the essence of the traditional moral cultivation of the Chinese people, far-reaching things.

The original text of the work

The fish I desire

The fish I desire; the bear's paw, also (1) I desire (2). The two cannot be combined (3), and those who give up (4) the fish and take (5) the bear's paw. Life is also what I desire; righteousness is also what I desire. If you can't have both, you have to give up life for righteousness. Life is also what I want, want more (6) than (7) life, so (8) not to get (9); death is also my evil (10), the evil is even more than the dead, so the patient (11) some not open (12) also. If you make (13) people's (14) desire is not (15) more than life, then (16) where (17) can get life (18) why not use it (19)? If the evils of people are no greater than the dead, then why not use those who can avoid them (20)? From this is the life and (21) there is no use, from this is to avoid suffering and there is not to do. That is why (22) the desire to be more than the living, the evil is more than the dead. Not only (23) sage (24) is (25) heart (26) also, all people have, the sage can not lose (27) ear.

One箪(28)食，一豆(29)羹，得之则(30)生，弗(31)得(32)则死。 Hul (33) and with it (34), the person who walks the road (35) not to accept; cu (36) and (37) with it, the beggar does not care (38) also. Ten thousand bells (39) then do not recognize the propriety and righteousness and accept it, ten thousand bells in my what to add (40)! For the palace (41) of the beauty of the concubines of the worship (42), the knowledge of the poor (43) get me (44) with (45)? I don't accept the beauty of the palace for the sake of my death; I don't accept it for the sake of my wife and concubines; I don't accept it for the sake of my death; I don't accept it for the sake of the poor and needy; I don't accept it for the sake of the poor and needy; I don't accept it for the sake of the poor and needy; I don't accept it for the sake of the poor and needy. This is what is meant by losing one's true heart (49).

Word Notes

(1) Also: also.

(2) Desire: favorite.

(3) Get both: get both things.

(4) Surrender: to give up.

(5) Take: to select.

(6) Even: better than.

(7) Yu: than.

(8) Therefore: so, therefore.

(9) Goude: to get by, here it means "to live by".

(10) Wickedness: aversion.

(11) Sufferings: scourge, disaster.

(12) "Pai" means "avoid".

(13) as if: if, suppose.

(14) Zhi: used between the subject and the predicate, canceling the independence of the sentence, no real meaning, not translated.

(15) Mo: no.

(16) Then: then.

(17) Where: all, everything.

(18) to be born: to preserve life.

(19) Why not use: what means may not be used? Use, adopt.

(20) for: to do.

(21) And: but.

(22) is therefore: this is because.

(23) not alone: not only, not only Non: not alone: only.

(24) Sage: someone who is talented and virtuous.

(25) is: this, such.

(26) Heart: mind

(27) Do not lose: do not lose. Mourning: loss.

(28) dan: an ancient round bamboo vessel for holding food.

(29) dou: an ancient wooden utensil for holding food.

(30) then: on.

(31) F: not.

(32) get: to get.

(33) hul: to holler (contemptuously, with disrespect).

(34) Hul and with: to hul and give him (food and drink). Er, intonation auxiliary. As recorded in the Book of Rites - Tan Gong, one year there was a severe famine in the state of Qi. Qian Ao was giving congee by the roadside when a hungry man came with his face covered by his sleeve. Qian Ao yelled at him to eat the congee. He said, "It is because I don't eat the food given to me in contempt that I am in this state!

(35) People of the Way: (hungry) passers-by.

(36) cu: to kick with the foot.

(37) And: to qualify.

(38) disdain: refuse to accept because of contempt.

(39) ten thousand bells: here refers to a high position and generous salary. Zhong (钟), an ancient measuring instrument, six ducats and four ducats for one Zhong.

(40) Ho plus: what is the benefit. 何 prepositional construction, postposition.

(41) palace: residence.

(42) Bong: to serve.

(43) destitute: the poor.

(44) get me: be grateful to me. (43) The poor and the needy: the poor.

(45) "With": "欤" (欤), an auxiliary of tone.

(46) Xiangxiang (乡) means "to", originally, once upon a time

(47) Xiangxiang (乡) means "to", once upon a time.

(48) already: stopped.

(49) Benxin: nature, nature, conscience.

Translation of the work

Fish is what I want, and bear's paw is what I want, and if I can't have both at the same time, then I'd rather give up the fish and choose the bear's paw. Life is what I want, and justice is what I want, and if these two things can't be obtained at the same time, then I'd rather sacrifice my life and choose righteousness. Life is what I want, but there is something more than life that I want, so I do not do what I want; death is what I detest, but there is something more than death that I detest, so there are calamities that I do not avoid. If there is nothing that men desire more than life, what means are not available to them wherever all means of preserving life are available? If there is nothing that people detest more than death, what evil can be done to avoid calamity? There are some means by which one can live, but some refuse to use them; and there are some ways by which one can escape from calamity, but some refuse to use them. From this we can see that what they love is more precious than life (that is, "righteousness"), and what they hate is more serious than death (that is, "unrighteousness"). Not only do the sages have this kind of thinking, but everyone has it, only the sages are able not to lose it.

A bowl of rice, a bowl of soup, if you eat it, you will live; if you don't eat it, you will starve to death. But if you scold and give it to others to eat, the hungry people passing by will not accept it; if you kick and give it to others to eat, the beggars will not accept it. （Even beggars are unwilling to accept them. (But some people) accept generous salaries without recognizing whether they are in accordance with propriety and righteousness. In this case, what good does a generous salary do me? Is it for the splendor of my dwelling, the service of my concubines, and the gratitude of the poor whom I know well? Once upon a time (someone) (preferred) to die rather than receive (alms) for the sake of (morality), but now (someone) accepts it for the sake of the splendor of a dwelling; once upon a time (someone) (preferred) to die rather than receive (alms) for the sake of (morality), but now (someone) accepts it for the sake of being served by a wife and concubines; once upon a time (someone) (preferred) to die rather than accept (alms) for the sake of (morality), but now (someone) accepts it for the sake of having a wife and concubines serve me; once upon a time (someone) (preferred) to die rather than accepting (alms) for the sake of (morality). But now (some) accept it in order that those who know the poor and needy may be grateful for their kindness. May not this (behavior) cease? This is called the loss of human nature (meaning the heart of shame and dishonor).

Works Appreciation

"The Fish I Desire" is from "Mengzi - Suizi", which discusses one of Mengzi's important propositions: righteousness is more important than life, and one should give up one's life to take the righteousness when righteousness and life cannot be combined.

Mengzi said, "Shame and evil are also righteousness." (Mengzi -告子上), and also said, "Righteousness, the road is also. ...... Only a gentleman can by the road." ("Under the Ten Thousand Chapters") Mencius believed that to feel shame for one's own bad deeds, and to feel disgust for the bad deeds of others, is righteousness; righteousness is the right path that a moral gentleman must follow.

Mengzi first used the specific things that people know in life to make an analogy: fish is what I want to get, bear's paw is also what I want to get, in the case of the two can not get at the same time, I would rather give up the fish and want the bear's paw; life is what I cherish, righteousness is also what I cherish, in the case of the two can not get at the same time, I would rather give up the life and want righteousness. Mencius compares life to a fish and righteousness to a bear's paw, arguing that righteousness is more precious than life, just as a bear's paw is more precious than a fish, which naturally leads to the proposition of "sacrificing one's life for righteousness". This claim is the central argument of the whole article.

Meng Zi argues for the significance of giving up one's life for righteousness from three aspects. First, "Life is what I desire, and what I desire is more than life, so I do not seek to obtain it; death is what I hate, and what I hate is more than the dead, so I suffer from what I do not open up." These lines argue that: life is what I cherish, but there is more than life that I cherish (meaning righteousness), so I can't do what I want to do; death is what I detest, but there is more than death that I detest (meaning unrighteousness), so I sometimes don't want to avoid the evil (death). This is a positive argument that righteousness is more precious than life, and that one should give up one's life for righteousness when one cannot have both. Secondly, "If a man desires nothing more than to live, why not use whatever he can get to live? And if the evils of man are greater than those of the dead, then why not do what is right for those who can avoid them?" These lines argue that if there is nothing that people value more than life, then what means can be used to preserve life that cannot be used? If there is nothing that people hate more than death, then anything that can be used to avoid trouble (death) can not be done! The implication is: if this continues, will not people's behavior become all-pervasive and despicable? This is to argue from the opposite side that righteousness is more precious than life, and that one should give up one's life for righteousness when one cannot have both. Thirdly, "From this point of view, there is no need to use life, and from this point of view, there is no need to do anything to avoid suffering. Therefore, there are those who desire more than life, and those who hate more than death. It is not only the virtuous who have this heart, but all people have it, and the virtuous can not lose the ear." These lines argue that: through such means (refers to improper means) can be preserved life, and some people are not willing to adopt; through such methods (refers to improper methods) can avoid the disaster (death), and some people are not willing to do. Therefore, there is that which is more cherished than life (meaning righteousness), and there is that which is more detested than death (meaning unrighteousness); and it is not only the virtuous man who has this heart of righteousness, but all men have it, only that the virtuous man does not lose it. This is to argue from the objective facts that righteousness is more precious than life, and that some people give up their lives for righteousness when they cannot have both. Through the argument, the central thesis put forward at the beginning of the article is established.

In order to make this reasoning more convincing and easier to accept, Mencius went on to illustrate it with concrete examples. "If you have a little food and a little bean soup, if you get it, you will live; if you don't get it, you will die. If you call for it, the person who walks the path will not accept it; if you cujuer it, the person who begs will not bother with it." "箪" is an ancient round bamboo basket that holds rice, "豆" is an ancient vessel that holds meat or other food, "呼尔" is to shout loudly, "蹴尔" is to kick with the foot. Cu'er" is to kick with the foot. These lines say: as long as you get a small basket of rice, a small bowl of soup can save your life, can not get to starve to death, if it is contemptuously hooting and hollering to tell others to eat, even hungry passers-by are unwilling to accept, if it is kicked to give others to eat, then even the beggars do not care to want. The book of rites - sandalwood bow "has a story similar to this:" qi big hunger, qian ao for food in the road, to wait for the hungry and eat. Some hungry people came to the road in a hurry with their arms and sandals folded. Qian Ao offered food on the left and a drink on the right, saying: 'Contempt! Come and eat! He raised his eyes and looked at them, saying: 'I only don't eat food handed out in contempt, and that's why I'm here!" People are so disgusted that they would rather starve to death than accept insulting alms from others. Even unrecognized passers-by and poor, lowly beggars can do this, not to mention regular people. This example vividly illustrates that people regard righteousness as more precious than life, and will give up their lives for righteousness when they cannot have both.

From Mencius' point of view, "it is not only the virtuous who have this heart, but all men have it," and everyone has this heart of righteousness, and everyone should give up his life for righteousness when life and righteousness are not both available. However, this is not always the case in real life. Some people can refuse the insulting alms of others in poor and critical situations, but forget about righteousness in peaceful and tranquil environments. The third paragraph of the article analyzes this problem. Mencius points out that there are indeed people in society who "accept ten thousand bells without questioning their propriety and righteousness". Some people accept the salary of ten thousand bells without questioning whether it is right or wrong, and what good does it do to them. "Is it for the beauty of the palace, the devotion of the concubines, and the knowledge of the poor that I am to be won?" Is it for the splendor of the house, the service of the concubines, and because of the favors given to the poor friends whom one knows that they are grateful to one's self? No matter whether it is the splendor of a house, the service of a concubine, or the gratitude of a friend, these are all external things that are insignificant compared to life. Those "ten thousand bells will not argue the propriety and righteousness and accept it" people would rather starve to death than to be insulted, but for the sake of these things outside of the body and disregard for shame, this is what causes, "this is called the loss of his heart", Mencius believes that this kind of people originally also have the heart of the righteousness of the life, and then because of the greed for profit and lost. Mencius believed that this kind of person originally also had the heart of sacrificing his life for righteousness, but later lost it because of greed for profit and honor. Mencius warned, "This is not the way to go, is it?" This kind of shameful thing of "accepting without recognizing propriety and righteousness" should be put to an end.

Mengzi himself was a proud man who refused to accommodate himself to the powerful. He said, "The rich and the noble cannot be lustful, the poor and the lowly cannot be moved, and the mighty and the powerful cannot be subdued; this is what is meant by a great man." （Meng Zi was once a guest minister in the state of Qi, but because of his disagreement with the king of Qi, he decided to resign from the post and return home. The king of Qi asked someone to keep Meng Zi on the condition that he would build a house in the center of the capital city for him to live in and give him ten thousand bells of grain to support his disciples, which was sternly rejected by Meng Zi. (The next book of Gongsun Chou) It can be seen that what Meng Zi said in this article, "If I accept ten thousand bells without arguing about propriety and righteousness, how can ten thousand bells be added to me", was sent out for a reason, which demonstrated Meng Zi's righteous character and temperament.

Mengzi's celebration of the spirit of giving up one's life for righteousness and his criticism of the "ten-thousand bells" has had a good influence on later generations. Throughout history, many people of high aspirations and benevolence have regarded "sacrificing one's life for righteousness" as a code of conduct, and "wealth and nobility should not be lusted after" as a moral norm, and have made contributions to the country and the nation. Wen Tianxiang, a national hero of the Southern Song Dynasty, said in his poem "Crossing the Zero Ding Yang": "Life has no deaths since ancient times, and I will leave my heart to shine through the sweat and green." Xia Minghan, a modern proletarian revolutionary martyr, said in his "Poem of Inauguration", "It doesn't matter if I cut off my head, as long as my doctrine is true." This is the same as the spirit of "sacrificing one's life for righteousness".

From a literary point of view, the prose is full of vigor, strong feelings and vividness, fully reflecting Mencius' righteous personality and showing his talent for eloquence and eloquence. He liked to use the rhetorical device of platitude, such as: "Country for the death of the body and not subject to, now for the beauty of the palace for; country for the death of the body and not subject to, now for the concubines of the worship for; country for the death of the body and not subject to, now for the poor and needy people who are known to get me and for." Originally, this sentence could have been completed in one sentence, that is, "I do not receive it for the sake of my body, but now I receive it for the sake of the beauty of the palace, the offerings of my wives and concubines, and for the sake of those who know the poor and needy who have gained me." However, he intentionally divided it into three sentences to strengthen the momentum and feelings, showing the speaker's righteousness and justification. Secondly, in order to make his reasoning more profound and vivid, Mencius liked to use metaphors, and this article is a very famous example of comparing the abstract life and righteousness with the concrete fish and bear's paw, and cleverly comparing the "giving up the fish to take the bear's paw" to "giving up the life to take the righteousness". Secondly, this article also uses a lot of contrasting techniques, such as comparing the fish and bear's paw with the bear's paw, comparing life with righteousness, comparing those who emphasize righteousness over life with those who are greedy for profit and forget about righteousness, and comparing the "countryside for" with the "present day for", which makes the reasoning clearer and creates a particularly deep impression and strengthens the article. The first is that the first is the first to be a member of the family, and the second is the first to be a member of the family.

Reviews

Zhu Xi: "This chapter says that the heart of shame and evil is inherent in human beings, or they can decide to be born in a time of danger, but not free to count the abundance of the time in the feast, it is a gentleman who can't be a moment not to realize that it is not." (The Four Books, Chapter and Verse Commentary, p. 3) (The Four Books, Chapters and Sentences, Collected Notes)

Author's Biography

Meng Zi like Meng Zi (ca. 372 BC - ca. 289 BC), name Ke, character Zi Bi (to be examined, one says the character Zi Che or Zi Ju). Han nationality, the Eastern Zhou Zou State (present-day Zou City, Shandong Province) people, the Eastern Zhou and Warring States period great thinker, educator, politician, literary scholar. He was one of the main representatives of Confucianism. In politics, he advocated the law of the late king and benevolent government; in doctrine, he respected Confucius and opposed Yang Zhu and Mo Zhai. He was honored as the Sage of Asia by the later generations, and his disciples recorded the words and deeds of Mencius into the book "Mencius".