Mengzi and Zhuangzi are both ancient Chinese philosophers. Although they lived in a similar time, their views can be radically different. Mengzi was highly influenced by Confucius, and as a result, his work is highly important in Confucian tradition. We don’t know much about Zhuangzi’s life, in comparison, and although Zhuangzi and Mengzi are practically contemporaries, there is no historical proof of them communicating. Mengzi is most well-known for his theory on human nature, but Zhuangzi has his own take on human nature as well. In this paper, I will showcase the differences, as well as interesting similarities, between the two philosophers and their views on the concept of human nature.
Mengzi believes that human beings are inherently good. …show more content…
Gaozi said that human nature is akin to a willow tree and righteousness is like cups and bowls. What Gaozi means is that benevolence and righteousness are not naturally found in humans, but must be formed through discipline and dedication. To this, Mengzi asked Gaozi if there was a way to make the tree into cups and bowls while still following the nature of the tree. As this is not the case, Mengzi argues that to turn a tree into cups and bowls is to violate and rob it- does this means that people must be violated and robbed to become good people? Mengzi finishes his rebuttal to Gaozi’s claim by stating his doctrine “will surely lead people to regard benevolence and righteousness as misfortunes for them.” (Mengzi …show more content…
The four original hearts are wisdom, benevolence, righteousness, and propriety. Each of these hearts are associated with emotions that all people have— “The feeling of compassion is benevolence. The feeling of disdain is righteousness. The feeling of respect is propriety. The feeling of approval and disapproval is wisdom” (Mengzi 149). If one cultivates their four original hearts— wisdom, benevolence, righteousness, and propriety— they will turn into the four virtues. However, if a person does not cultivate them, they will lose them—“Seek it and you will get it. Abandon it and you will lose it” (Mengzi 149). When a person loses their four original hearts, according to Mengzi, they are no longer human, because the four original hearts are the definition of
Mengzi believes that human beings are inherently good. …show more content…
Gaozi said that human nature is akin to a willow tree and righteousness is like cups and bowls. What Gaozi means is that benevolence and righteousness are not naturally found in humans, but must be formed through discipline and dedication. To this, Mengzi asked Gaozi if there was a way to make the tree into cups and bowls while still following the nature of the tree. As this is not the case, Mengzi argues that to turn a tree into cups and bowls is to violate and rob it- does this means that people must be violated and robbed to become good people? Mengzi finishes his rebuttal to Gaozi’s claim by stating his doctrine “will surely lead people to regard benevolence and righteousness as misfortunes for them.” (Mengzi …show more content…
The four original hearts are wisdom, benevolence, righteousness, and propriety. Each of these hearts are associated with emotions that all people have— “The feeling of compassion is benevolence. The feeling of disdain is righteousness. The feeling of respect is propriety. The feeling of approval and disapproval is wisdom” (Mengzi 149). If one cultivates their four original hearts— wisdom, benevolence, righteousness, and propriety— they will turn into the four virtues. However, if a person does not cultivate them, they will lose them—“Seek it and you will get it. Abandon it and you will lose it” (Mengzi 149). When a person loses their four original hearts, according to Mengzi, they are no longer human, because the four original hearts are the definition of