Philosophy 152	Philosophy of Human Nature	Darwall	Fall 
1996

MENCIUS I

I  Mencius (371-281 BCE) (Aristotle (384-322 BCE))

II  Mencius is known within Chinese philosophy for the view that human beings 
are fundamentally good.  Unlike Xunzi, who, like Mencius, was also a follower 
of Confucius, but held that human beings are fundamentally self-seeking, 
Mencius argues that human beings have a natural potential for goodness.

III Aristotle is a good point of comparison for Mencius.
	A.  Both hold developmental, "perfectionist" theories.
	B.  But whereas Aristotle holds that to acquire the right motivations a 
human being must be trained through practice, Mencius holds that human 
development cultivates and draws out ethical motivational sources that are there 
early on. ("A great man is one who retains the heart of a new-born babe " (79)

IV  We can work our way into Mencius's way of thinking by examining certain 
passages closely:
	
	p. 76: "Whoever is devoid of the heart of compassion . . . heart of right 
and wrong is not human."

	evidence of the "heart of compassion":  example at top p. 76
	evidence of someone's "heart" in his face:  top, p. 78

	p. 76:  "The heart of compassion is the germ of benevolence; the heart of 
shame, of dutifulness; the heart of courtesy and modesty, of observance of the 
rights; the heart of right and wrong, of wisdom.  Man has these four germs just 
as he has four limbs."

	see also, p. 81:  "The heart of compassion pertains to benevolence . . . to 
wisdom."

	benevolence (jen)
	dutifulness (yi)
	propriety--keeping the rites (li)
	wisdom (chih)

What is the relation of the "heart" or "germs" to that of which they are germs?

What is the relation between dutifulness and wisdom?  (e.g.: "There are many 
duties one should discharge . . ." (78))