Mencius saw Tian as the source of morality and social sanction (if the king was good, Heaven enabled him to rule). Hsun Tzu, on the other hand, perceived heaven as dispassionate and unresponsive at best to human predicament and existence, He therefore advocated that man should not look to Tian for assistance or attempt to placate or please tian, but rather endeavor to craft his own fate (Watson, 2003). The intellectual conflict between Mencius and Hsun Tsu reminds one of the differences between an atheist and theist, and, indeed, tian was given associations that are reminiscent of God. It was from this premise that Mencius who perceived Tian to be benevolent affirmed that human nature was intrinsically good, whilst Hsun Tzu who saw Tian as the reverse perceived human nature to be born faulty and replete with greed, strife, and Freudian attributes that if not curbed and socialized would lead to man's ruination. He particularly dwelt on the wayward tendencies to mercenary profit, jealousy and hate. The commonality lies in the fact that both Mencius and Hsun Tzu believed that social custom and regulations would protect and guide man, but from thereon they differed. Whereas Mencius believed that heart/mind (zhi) would best serve to regulate man's conduct, Hsun Tzu wrote that a curriculum of music, laws, rituals, and prescribed etiquette would be the most ideal and effective regimen, and he strongly affirmed the merits of having a mentor. A proper teacher -- and Hsun Tzu -- described this ideal teacher - would be most capable of holding one in check (the proper teacher, one could posit, is the correlation to Mencius' zhi...
This proper teacher develops rituals and customs to direct one's conduct, and rituals and customs are in fact essential since without appropriate activity, one is easily apt to lapse into the natural folly of one's nature. Just as governments need laws and regulations to guide them otherwise they would lapse into anarchy (since that is their natural state) ipso factor, humans need the same (since folly is their natural state too) (Watson, 2003).
Human Nature Throughout history intelligent human beings have tried to better understand exactly what it is that makes people human. Some of the questions that are most frequently asked has to do with a supposed universal human nature, a basic idea which somehow is a part of all people regardless of culture, ethnicity, gender, religion, or whatever other divisive characterization that can be thought of. Human nature refers to the ability
He exemplifies by saying that anyone witnessing a child about to fall in a well would immediately turn to rescue the child without seeking any advantages in doing so. But while this position has been argued on the grounds that "such an example is not intended to prove that all men will actually take some action in such circumstances" (Allinson apud Chan 1996), Chan has defended Mencius by emphasizing
On one hand this means that absolute freedom, on the other this means man is solely responsible for his existence and future. The third condition, despair, is a manifestation of will. One has the capacity and capability to decide whether or not to engage in any activity or take any action. Once there is no longer control or involvement, one should disengage (Flynn, 2010). I believe man is neither inherently
In the Far East, by contrast, we see a different version of mankind. Mengzi maintained that all human morality was held together by a single concept: ren, or natural humanistic love. Simply put, ren is a love and respect for all things human (McGreal 6). To Mengzi, a person can only achieve ren if they undergo an attainment of knowledge to the point where they reach a workable grasp of
In contrast Mozi argued that people should always care for others equally. Linking the thoughts of different philosophers The ancient Chinese sacrificial practice was very common whereby the historical dynasties had carried out human sacrifices quite extensively. However there was the disappearance of this ritual during the periods of spring and autumn as well as the warring periods. Though it was practiced privately this ritual of sacrificing humans was replaced at
Mencius thought that virtue was a matter to be developed while Xunzi felt that what was required was not development, but reshaping. The first is like a sprout coming out in a tree whereas the second is like a piece of wood being shaped into an object required by humans. (Chinese Philosophy) Apart from the argument as to whether goodness comes to man from birth or the state, man should
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