Comparative World Philosophies Final
Mencius—Human Nature is Good
Mencius, a Chinese philosopher, believes that human nature is good. That is to say, considering what Mencius believes to be genuinely in man is what makes man capable of becoming good. The question about whether humans are by nature good or evil is a central debate for students of Confucius’ philosophy. If we feel that humans are naturally good, we are more likely to look to outside influences, such as society or government interference to see what corrupts the good and brings evil into society. If, on the other hand we feel that human nature is evil, we may be inclined to impose more corrective controls over individuals.
Human Nature is Good begins with a discussion between Mencius and other Chinese philosophers. An analogy is made by one of the philosophers that human nature is like the willow, and that dutifulness is like the craftsmanship which goes into making utensils from the willow. Mencius argues that in the process of transformation from the willow to the utensil requires mutilation of the nature of the willow—do we also need to mutilate the nature of men to make them moral?
The second argument against human nature being good is delivered in an analogy to water. A philosopher said that human nature is like water—it goes whichever way the outlet directs it. Human nature does not show any inclination to good or bad, just as water does not prefer to flow in any particular direction. Mencius points out that water does have a preference to high or low ground. He says that human nature seeks the good just as water seeks low ground. However, he points out, just as water can be made to shoot up, or be dammed atop a hill, so to can we alter and influence the natural states of humans.
Another question is posed concerning whether goodness is internal or external. It is decided that benevolence is internal, and that rightness is external. Treating someone with love, for example, is based on internal feelings. Treating someone with respect, for example elders in society, is right, and based on external forces. Mencius feels, however, that rightness is also an internal feeling, but we need to find it in our hearts, and we need others to help us.
It is at this point that Mencius brings up education. According to him, “As far as what is genuinely in him is concerned, a man is capable of becoming good. That is what I mean by good. As far as for his becoming bad, that is not a fault of his native endowment.” We all possess four hearts: the hearts of compassion, shame, respect, and right and wrong. The heart of compassion applies to benevolence, shame to dutifulness, respect to the observance of rites, and right and wrong to wisdom. Mencius feels that these do not have the radiance of coming from outside. They are in everyone originally, but we have to find it—we must have knowledge of the Way.
Mencius goes on to defend that there is rightness in the heart. Again, an analogy is used. If in sowing seeds of corn, you plant some in better soil and pay more heed to them, they will grow up better. The same can be said for humans. Everything needs nourishment to grow, for without nourishment, they would wither away. If humans are deprived of a nourishing environment each day, we are likely to adopt behavior that can be likened to those of animals.
Furthermore, Mencius feels that things of the same kind have the same preferences—they are all alike. According to him, we all have very much the same preferences in taste, sight or beauty, and sound. Reason and rightness is no different, for it is in common to all hearts. To realize this is to become a sage.
This brings up the question, “Why are some men greater than others.” Mencius feels that although all men are equally human, the difference in greatness stems from how men allow themselves to be guided. Those who allow themselves to be guided by the sensory organs, which cannot think, can be misled, and are “small” men. Great men, on the other hand, are led by the heart, which can think, but which finds answers only if it does think.
Mencius feels that man has the four hearts within which are the building blocks for the development of the “prince” within him. When this is fully developed, man can manage and take care of the world. If he fails to develop his hearts and come in contact with them, he cripples himself—he won’t even “be able even to serve his parents.”