Mencius and xunzi

The heart of compassion is good; the heart of shame is dutiful; the heart of respect appropriate; and the heart of right and wrong wise.

Mencius pointed out how Duke Hui of Liang extended his ruthlessness from those he did not love to those he did by sending to war even the young men he loved, whereas a good person extends one's love to those one does not love.

The three universal virtues are wisdom, love, and courage, and the way by which they are practiced is one. Injuries to one's nature are sickness, and unforeseen occurrences are fate. The lord of the state has done something to cause it.

Making the will sincere means not allowing any self-deception. In contrast to the sayings of Confucius, which are short and self-contained, the Mencius consists of long dialogues, including arguments, with extensive prose. It is the only organ that can command the others; indeed, it is the only organ with any self-consciousness.

To cite a modern parallel, it is not difficult to understand how the force of gravity works by carefully observing its effects in the phenomenal world, but to understand why gravity works is a different matter altogether. The king of Liang asked Mencius how the empire could be settled, and he replied that one who is not fond of killing could unite it; but among the shepherds of people at that time there was not one doing so.

He believes that all men must be put in rigid rules in order for there to be order in the world. Those who do look for it will find enough teachers. Perhaps we may go on with them to principles, but we shall find them unable to get established in those along with us.

Through this moral power, a king could rule effectively without having to personally attend to the day-to-day business of governing.

IF we are to take such an order among the Doubles as a importantly confirmed or signaled by by the fact that study is explicitly said to follow the others in that very order, and as b signaling a process of extension, THEN we might expect to find extension characterizing, or especially saliently characterizing, the progression from the Doubles to study; we should find that study is a continuation of the expanding circles series.

Although Confucius admired Kings of great accomplishment, Mencius is clarifying the proper hierarchy of human society. The general may refuse to obey the command of his ruler if he is told to take up an untenable position, attack without hope of victory, or deceive the common people.

His last post ended when his patron was assassinated in BCE, ending his chances to put his theories of government into practice. Both shared an optimism about human perfectability, but they viewed the process quite differently.

Pleasing one's parents begins by being true to oneself, which depends on understanding goodness. He defines human nature as what is inborn and does not need to be learned. He would subject the people to the ruler and the ruler to heaven.

Human nature at birth, he maintained, consists of instinctual drives which, left to themselves, are selfish, anarchic, and antisocial. The best govern people according to human nature. Virtue, Nature, and Moral Agency in the Xunzi. Mencius denied that Heaven would protect a person regardless of his actions, saying, "One who understands Destiny will not stand beneath a tottering wall".

Xun-zi contrasted the gentleman and the petty person. The Xiao Jing consists of conversations between Confucius himself and Zeng-zi.

When the people are harmonious and uniform, the army is firm and the citadels secure; enemy states dare not invade. This will make the people tranquil.

He describes the achievements of each stage slightly differently in several places, but what he seems to mean is that a scholar is someone who has taken the first step of wishing to study the Way of the ancient sages and adopts them as the model for correct conduct; the gentleman has acquired a good deal of learning, but still must think about what the right thing to do is in a situation; and the sage has wholly internalized the principles of ritual and morality so that his action flows spontaneously without the need for thought, yet never goes beyond the bounds of what is proper.

Those who choose well control others, but those who choose badly will be controlled by others. Thus the wise transform their nature by conscious activity to set up ritual principles and regulations. This is because a ruler who does not rule justly is no longer a true ruler.

After about eight years in Chu, Xun-zi returned to the academy in Qi, where he became the most honored scholar. Studies in the Chinese Humanities, vol. Xunzi believes there is no better method of study than learning from such a teacher.

The first context is cast as a place, not people. This management, furthermore, comprises two elements: When the work of heaven is established, then the human form is whole and one's spirit is born, resulting in the emotions of love and hate, delight and anger, sorrow and joy.

This is to provoke the armies of the whole Empire. Matteo Ricci also particularly disliked Mencius's strong condemnation of celibacy as unfilial. When about to place a great responsibility on a person, heaven may test one with hardship and frustrated efforts in order to toughen one's nature and shore up deficiencies.

When everyone knows their place and what obligations and privileges they have, they will not contend for goods beyond their status. Xunzi was Mencius’s opponent and polemicizing with him, put forward opposing views on human nature. Moreover, in contrast to Mencius, he puts forward a thesis about a man’s evil nature and all his abilities and good qualities are a result of upbringing.

Sep 17,  · Mencius believed that all humans had a sense of goodness inside them. Mencuis believes that kings should be kind and gentle.

Xunzi (Hsün Tzu, c. 310—c. 220 B.C.E.)

There should be "soft" regulations in the kingdom and everyone will get along and everyone will want to be a part of that kingdom. Mencuis also believed that people should commiserate and that will. Analectsand how Confucius envisioned moral progress. Confucius’ remark at Analects is often cited to show that he thought proper moral development begins with filial piety and then extends that attitude to ever.

Xunzi 荀子 (third century BCE) was a Confucian philosopher, sometimes reckoned as the third of the three great classical Confucians (after Confucius and Mencius). Mencius: The paradigmatic Confucian intellectual.

Mencius is known as the self-styled transmitter of the Confucian Way. Educated first by his mother and then allegedly by a student of Confucius’s grandson, Mencius brilliantly performed his role as a social critic, a moral philosopher, and a political activist.

Xunzi: Xunzi, philosopher who was one of the three great Confucian philosophers of the classical period in China. He elaborated and systematized the work undertaken by Confucius and Mencius, giving a cohesiveness, comprehensiveness, and direction to Confucian thought that .

Mencius and xunzi
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Ethics of Confucius, Mencius and Xun-zi by Sanderson Beck