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Mencius (Mengzi) – 孟子 (399-295 B.C.). Innate Morality / Theory of Human Nature His Moral Psychology – People are naturally inclined toward the.

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Presentation on theme: "Mencius (Mengzi) – 孟子 (399-295 B.C.). Innate Morality / Theory of Human Nature His Moral Psychology – People are naturally inclined toward the."— Presentation transcript:

1 Mencius (Mengzi) – 孟子 (399-295 B.C.)

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7 Innate Morality / Theory of Human Nature His Moral Psychology – People are naturally inclined toward the good Humans by nature have four “incipient tendencies” Innate Morality / Theory of Human Nature His Moral Psychology – People are naturally inclined toward the good Humans by nature have four “incipient tendencies” The heart-mind of compassion The heart-mind of compassion 惻隱之心 惻隱之心 the root of human-heartedness 仁之端 the root of human-heartedness 仁之端 The heart-mind of shame and aversion The heart-mind of shame and aversion 羞惡之心 羞惡之心 the root of appropriateness 義之端 the root of appropriateness 義之端 The heart-mind of apologizing and yielding The heart-mind of apologizing and yielding 辭讓之心 辭讓之心 the root of ritual propriety 禮之端 the root of ritual propriety 禮之端 The heart-mind of pro and con attitudes The heart-mind of pro and con attitudes 是非之心 是非之心 the root of wisdom 智之端 the root of wisdom 智之端

8 Evidence/arguments. (2A6, p.65, and 6A10, p.57) Evidence/arguments. (2A6, p.65, and 6A10, p.57) Heaven and nature – Sincerity is the way of Heaven, and to think how to be sincere is the way of man. (4A12, p. 74) Heaven and nature – Sincerity is the way of Heaven, and to think how to be sincere is the way of man. (4A12, p. 74) Fish and bear’s paw. (6A10, p.57) Fish and bear’s paw. (6A10, p.57) How come there is evil? (6A7,8 p.55,56) How come there is evil? (6A7,8 p.55,56) Alternative Theories Alternative Theories Hsün Tzu 荀子 Human nature is evil Hsün Tzu 荀子 Human nature is evil Kao Tzu 告子 Human nature is neither good nor evil Kao Tzu 告子 Human nature is neither good nor evil

9 Problems of the theory 1. We have other tendencies. Why say that these four tendencies are human nature? 2. Is the description true? How about sociopath? 3. “Those who are devoid of the four hearts are not human” (2A6) Description turned into stipulation. Not falsifiable any more.

10 Analysis Descriptive level – “true” or “false”. Do humans really have these four incipient tendencies? Semantic level – Understanding of “Human Nature” – “common” or “unusual”, “clear” or “confused” Mencius – “human nature” means whatever that is unique to human Hsün Tzu – “Human nature” means what cannot be learned and cannot be acquired by effort (p.129) Kao Tzu – “human nature” means whatever we are born with (p.52, 6A3) Is the debate just a matter of definition? Value recognition level – “good” or “bad”, “right” or “wrong” (7B24) “men have the Four Hearts just as they have their four limbs” Faith commitment level – firm or not firm No one is devoid of the four hearts. Those who have no four hearts are not human those who apparently have no four hearts actually still have them deep inside. Example of sociopath Gongfu (Kongfu) 功夫 method level – effective or ineffective

11 It is due to our nature that our mouths desire sweet taste, that our eyes desire beautiful colors, that our ears desire pleasant sounds, …. But there is also fate (ming 命 ) [whether these desires are satisfied or not]. The superior man does not say they are man’s nature [and insist on satisfying them]. The virtue of humanity in the relationship between father and son, the virtue of righteousness in the relationship between ruler and minister, …— these are [endowed in people in various degrees] according to fate. But there is also man’s nature. The superior man does not [refrain from practicing them and] say they are matters of fate. (7B/24, p.81) It is due to our nature that our mouths desire sweet taste, that our eyes desire beautiful colors, that our ears desire pleasant sounds, …. But there is also fate (ming 命 ) [whether these desires are satisfied or not]. The superior man does not say they are man’s nature [and insist on satisfying them]. The virtue of humanity in the relationship between father and son, the virtue of righteousness in the relationship between ruler and minister, …— these are [endowed in people in various degrees] according to fate. But there is also man’s nature. The superior man does not [refrain from practicing them and] say they are matters of fate. (7B/24, p.81)

12 Daily One-minute Paper Daily One-minute Paper 1. What is the big point you learned in class today? 1. What is the big point you learned in class today? 2. What is the main, unanswered question you leave class with today? 2. What is the main, unanswered question you leave class with today?


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