Theory of Good Human Nature
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| Theory of Good Human Nature | |||||||
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The theory of good human nature is a perspective on human nature in Chinese philosophy that suggests that humans are inherently good and that doing good comes more naturally than doing evil.
The theory is associated with Mencius and Wang Yangming. It contrasts with Xunzi's Theory of Evil Human Nature.
Mencius believed that everyone had innate compassion. They didn't always act on it but always had potential to act on it[1]
Wang Yangming pushed it to an even bigger extreme.[2] He said the streets are full of saints
Mencius believed that human nature is good and made up of benevolence, righteousness, propriety, and wisdom. He regarded the heart as the place where human nature originates and develops, where one can recognize the goodness of one's nature and the brightness of one's inner heart. Mencius was focused on searching for the root and original heart, which is why he is known for his theory of establishing the foundation. Itō Jinsai, a Japanese Confucian thinker from the Edo period, praised and promoted Mencius' theory of the goodness of nature and the four ends of the mind.[3]
Human nature[edit]
The term "xing" (性) means "human nature" and refers to the way people are born. Mencius thought that human nature was good. Xunzi disagreed and believed that human nature was evil..[4]
Both believed in human nature and both believed it was possible to become better, but some people refused it.[4] Mencius saw Xing as more related to an ideal state and Xunzi saw it more as a starting state[4]
Wang Yangming went further and said that Xing could become Li or principle. That human nature could be perfected,[2]
Mencius[edit]
Mencius was an advocate of the idea that humanity was intrinsically good. Xunzi by contrast believed in the Theory of Evil Human Nature. Some scholars think Mencius actually didn't believe people were intrinsically good but rather that it was in human nature to have a potential to be good Mencius tried to find the root of human nature. The view of the theory of the goodness of nature and the four endings of the heart was also praised and spread by the Confucian thinker Itō Jinsai of Japan in the Edo period.[5] His writings on the goodness of human nature include statements such as.
Mencius said, 'All men have a mind which cannot bear to see the sufferings of others. 'The ancient kings had this commiserating mind, and they, as a matter of course, had likewise a commiserating government. When with a commiserating mind was practised a commiserating government, to rule the kingdom was as easy a matter as to make anything go round in the palm. When I say that all men have a mind which cannot bear to see the sufferings of others, my meaning may be illustrated thus: even now-a-days, if men suddenly see a child about to fall into a well, they will without exception experience a feeling of alarm and distress. They will feel so, not as a ground on which they may gain the favour of the child's parents, nor as a ground on which they may seek the praise of their neighbours and friends, nor from a dislike to the reputation of having been unmoved by such a thing. From this case we may perceive that the feeling of commiseration is essential to man, that the feeling of shame and dislike is essential to man, that the feeling of modesty and complaisance is essential to man, and that the feeling of approving and disapproving is essential to man. The feeling of commiseration is the principle of benevolence. The feeling of shame and dislike is the principle of righteousness. The feeling of modesty and complaisance is the principle of propriety. The feeling of approving and disapproving is the principle of knowledge. Men have these four principles just as they have their four limbs. When men, having these four principles, yet say of themselves that they cannot develop them, they play the thief with themselves, and he who says of his prince that he cannot develop them plays the thief with his prince. Since all men have these four principles in themselves, let them know to give them all their development and completion, and the issue will be like that of fire which has begun to burn, or that of a spring which has begun to find vent. Let them have their complete development, and they will suffice to love and protect all within the four seas. Let them be denied that development, and they will not suffice for a man to serve his parents with.'
— Mencius: Gongsun Chou I[6]
The feeling of commiseration belongs to all men; so does that of shame and dislike; and that of reverence and respect; and that of approving and disapproving. The feeling of commiseration implies the principle of benevolence; that of shame and dislike, the principle of righteousness; that of reverence and respect, the principle of propriety; and that of approving and disapproving, the principle of knowledge.
— Mencius: Gaozi I[7]
Zhu Xi[edit]
Zhu Xi built upon Mencius' theory of natural goodness, but also introduced his own modifications. According to Zhu Xi, 'natural goodness' is inherently good, but human desire for evil arises later in life. See #Rousseau for a similar position
Wang Yangming[edit]
Wang Yangming believed people were naturally good and thus being a good person was simple.[8] People just needed to make a genuine honest effort to be good for its own sake rather than appear good.[8]
Western Parallels[edit]
Although a primarily Chinese idea the Theory of Good Human Nature has western parallels
Adam Smith[edit]
Adam Smith believed people innately cared for each other. He even included evil people in this analysis. He wrote about this in his book Theory of Moral Sentiments.[9]
Rousseau[edit]
In his "Discourse on Inequality", Jean-Jacques Rousseau, arghued humans had a benevolent but chaotic nature. He advocated for a system of education that encourages adherence to laws without suppressing this innate affinity for freedom, as he was convinced that this balance could result in the formation of a fair and balanced society. The idea of inherent kindness and goodness of humanity was a cornerstone of his philosophy.[10] simple:Theory of Good Human Nature
Criticism[edit]
The theory of the goodness of human nature is not fully compatible with the Song and Ming traditions of Confucian Psychology (Xinxue, 心學), and it is contrary to the advocates of the theory of the goodness of human nature such as Zhu Xi and Wang Yangming, which has been criticized and opposed by some scholars in the academic world.
See also[edit]
- Theory of Evil Human Nature
- A Treatise of Human Nature
- Good
- Human nature
- Noble savage
- Problem of evil
- State of nature
References[edit]
- ↑ "Mencius (Mengzi) | Internet Encyclopedia of Philosophy". Retrieved 2023-04-15.
- ↑ 2.0 2.1 "Wang Yangming (Wang Shou-Jen) | Internet Encyclopedia of Philosophy". Retrieved 2023-04-15.
- ↑ "伊藤仁斋"性善"思想略考.黄誉婷". Archived from the original on 2021-02-10. Retrieved 2014-05-10.
- ↑ 4.0 4.1 4.2 Goldin, Paul R. (2018), "Xunzi", in Zalta, Edward N., The Stanford Encyclopedia of Philosophy (Fall 2018 ed.), Metaphysics Research Lab, Stanford University, retrieved 2023-04-14
- ↑ "伊藤仁斋"性善"思想略考.黄誉婷". Archived from the original on 2021-02-10. Retrieved 2014-05-10. Unknown parameter
|url-status=ignored (help) - ↑ "Mengzi : Gong Sun Chou I - Chinese Text Project".
- ↑ "Mengzi : Gaozi I - Chinese Text Project".
- ↑ 8.0 8.1 "Wang Yangming (Wang Shou-Jen) | Internet Encyclopedia of Philosophy". Retrieved 2023-06-08.
- ↑ Theory of Moral Sentiments
- ↑ "Rousseau, Jean-Jacques | Internet Encyclopedia of Philosophy". Retrieved 2023-04-15.
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