| Papers [1-9] of 9 | Search results on "MENCIUS": |
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Mencius, Xunzi & Confucius, 2005.
An examination of the theories of Mencius and Xunzi in relation to Confucius.
675 words (approx. 2.7 pages), 0 sources, £ 18.95
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Abstract
The paper compares ideas of Mencius and Xunzi in relation to Confucius. The paper examines how Mencius and Xunzi were Confucian in outlook but Mencius had an optimistic view of human nature in great contrast with Xunzi. Mencius was harder on those with authority, whereas Xunzi saw the Dao as important for everyone, and with people of all kinds able to radically transform themselves.
From the Paper
"Mencius and Xunzi offered philosophies that show that they do belong to the same Chinese civilization and that they inherited the ideas of Confucius. (551-479 BC) However, they departed from Confucius in ways that would help to create other lines of Chinese philosophy. In all three, one sees a division between the social and the individual, but also, thought on how leadership influenced the individual, and the role of both individuals and the ruler in making a better society of better people."
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Confucianism According to Mencius, 2004.
Discusses the views on human nature held by the Confucian scholar, Mencius.
2,879 words (approx. 11.5 pages), 4 sources, MLA, £ 60.95
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Abstract
This paper talks about the Confucian scholar, Mencius, and his claim that human nature is good. The paper compares this claim with that of Kao Tzu, who disagreed, saying that human nature is neither good nor bad, but it can become good or bad. The paper also examines Mencius's idea of an innate moral sense, which he termed "the four sprouts", Mencius's views on equality, and learning and self-cultivation.
From the Paper
"Human nature (hsing), according to Mencius, is a combination of basic ?humaness? (jen) and a spirit of rightness or good. Kao-tzu's analogy of bowls seems to suggest that these qualities come from a compilation of experiences that make up an artificial or empirical hsing. Human nature is a product of genes (innate hsing) in the context of environment. Mencius counters this point with the assertion that human nature has a purpose and a direction, like water that has to flow downhill, unless it?s diverted by something. The need is innate, while the obstacles may set the hsing on a ?wrong? path. The water will make its way to the ocean, however, because it will follow the laws of its nature to flow downhill. Kao-tzu is left with arguing that hsing comes from the process of living ? not what is born with the child. Humaness is born with the individual (internal) while rightness is learned through experience (external)."
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The Mencius, 2002.
A look a the theme in Mencius regarding governmental benevolence.
1,150 words (approx. 4.6 pages), 1 source, £ 31.95
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Abstract
This is a paper that reports on a particular theme in the Mencius, a classic Chinese philosophical text. It gives a very brief discussion of the author and his context and then proceeds to show specifically how Mencius and his co-authors use familiar (and familial) examples to illustrate the overarching principle of benevolence in government. This was meant to appeal to Chinese rulers and bureaucrats at the time, by using simple language and concrete examples as well as a simplified doctrine of governmental behavior that reduces to one principle of benevolent rule.
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Mencius and Xunzi on Human Nature, 2008.
A discussion of the views of two influential Chinese philosophers from the third century B.C., Mencius and Xunzi, on human nature.
3,570 words (approx. 14.3 pages), 9 sources, MLA, £ 70.95
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Abstract
This paper examines the views of Mencius and Xunzi, Chinese philosophers from c. 300 B.C., who belonged to the school of thought of Confucius (551-479 BC). It compares their differing approaches to human nature and relates that while Mencius saw the individual as fundamentally good, Xunzi's viewed human nature as bad and in need of care and correction. The paper addresses the influence of these two extremely influential philosophers, whose contrasting approaches continue to be seen today in Chinese civilization. The paper concludes that their thoughts on human nature are timeless and, thus, they will continue to be reviewed and discussed for many years to come.
Outline:
Introduction
Human Nature as Corruptible
Man as Weak and Bad
Implications over Time
Concluding Remarks
From the Paper
"Mencius spent years moving from court to court and we presume that he had many chances to see how feudal rulers chose to lead. He was a sought after advisor to different rulers towards much thinking on what worked and what did not to restore order, for example, or prevent future troubles. He seems to have come up with something like the Social Contract that shaped Western thinking in the modern era in a model of a decent kind of leadership and attention to the needs of life and protecting citizens to which individuals could adhere. If a decent environment was not provided, then the people should be expected to overthrow those in power towards new leadership. In the view of Mencius, a ruler must show jen in humaneness, humanity and benevolence, as a very old Chinese concept indeed. (Chan Jen) There should also be the yi of righteousness and a sense of duty, if a ruler wanted to see righteousness, cooperation and industriousness amongst his subjects."
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Mencius, 2002.
An exploration of the work of the philosopher, Mencius.
1,780 words (approx. 7.1 pages), 0 sources, MLA, £ 40.95
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Abstract
This paper studies the writings of Mencius which illustrate his philosophy and his interpretation of Confucianism. The paper progresses according to the division of the work into seven parts or books, pointing out the main philosophical thoughts of most of the books.
From the Paper
"The book of Mencius is a collection of conversations the philosopher has with various individuals: intellectuals, students, and politicians. The writings illustrate the philosophy of Mencius and his interpretation of Confucianism. Mencius clearly attempts to expound on the teachings of Confucius, and attempts to clarify the teachings in light of different and opposing philosophies. In Mencius we see the philosopher?s optimistic views on human nature as essentially good and moral. Through the collection of conversations we travel on a journey through Chinese philosophy within a historical context."
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Mencius and Hsun Tzu, 2002.
A comparison of two Chinese philosophers.
1,900 words (approx. 7.6 pages), 7 sources, £ 50.95
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Abstract
A dialogue between the Chinese philosophers Mencius and Hsun Tzu who followed the thinking of Confucius and yet, presented two completely different views of human nature.
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Confucius and Ancient China, 2002.
Anlalyzes "Analects" of Confucius and his perceptions of ancient China.
1,150 words (approx. 4.6 pages), 2 sources, £ 31.95
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Abstract
This paper examines the works of Confucius, primarily his "Analects", with respect to his belief about the structure of China's past. This is supported through references to the work, "Mencius".
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"Three Character Classic", 2002.
This paper looks at the work "Sanzi jing", or the "Three Character Classic", a Chinese book of Confucian beliefs.
1,391 words (approx. 5.6 pages), 2 sources, MLA, £ 32.95
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Abstract
The paper explores the popularity of this book that is required reading for all Chinese students. The writer notes that the Chinese place a great deal of significance in the message that is delivered, one that emphasizes education, hierarchy, filial piety and fraternal love. The paper looks into and analyzes the writing that has deep roots in Confucian beliefs and is supported by the principles of Mencius.
From the Paper
"The next theme that is emphasized by the Sanzi jing is the idea of fraternal love, which is used as a term that is all encompassing. The broad spectrum of possibilities allows for great versatility in its definition and application. The author makes reference too not only one?s parents and family but also to peers, teachers, superior, and sovereign. It is a belief that again has been preached by Confucius and his many followers who advocated social unity and individual harmony. They perceived that only through coherence could stability flourish, where a lack of social tension kept rebellious attitudes outside of China?s borders. Yet, the sovereign is mentioned which gave a hint of Legalist influence."
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Confucian Learning, 2004.
An examination of the philosophy of Confucius regarding learning.
1,751 words (approx. 7.0 pages), 2 sources, MLA, £ 39.95
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Abstract
This paper explains how the Confucian understanding of learning is discussed in several different texts, including Confucius?s "Analects", the works of Mencius, and Hsun Tzu?s ?Encouraging Learning.? It concludes that it is incumbent upon each individual to undertake a course of learning that will cultivate a set of skills that are useful to each individual in a way that relates to the practical requirements of their everyday life and the fulfillment of their duty. The paper explains that it is in the moment that wisdom can be found; wisdom is not just ceaseless learning, but ceaseless learning that is properly applied.
From the Paper
"All of these texts consider the concept of learning and how, within the Confucian system of belief, learning is to be approached. Indeed, it is true that, in the case of both Mencius? and Confucius? works, they are written in a sort of aphoristic and anecdotal style that makes it more difficult to parse the meaning and derive an analytic and stematized ?Confucian methodology? of learning. Nonetheless, looking at the general character of the remarks concerning learning and the specific elements that are repeatedly emphasized, one can begin to get a sense of how Confucian thought views the prospect of learning and its relation to gnosis. Ultimately, however, the relationship between learning and gnosis, or wisdom, is often left a little ambiguous?perhaps this is because the sages quoted in these texts often note that genius in wisdom can only be found in the particular and that wisdom as a general trait is one that is perhaps unreachable. Nonetheless, by cultivating an ethic of ceaseless work and struggle in relation to learning, Confucian thought suggests that wisdom may either be attainable constantly or a great percentage of the time. Indeed, Confucius and the other sages constantly reaffirm the concept that individual talent, in whatever degree, is not in itself enough to successful undertake the process of learning and it is only through arduous and ceaseless devotion to study that one may be able to attain any sort of wisdom at all."
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