Mencius and Mozi were Chinese philosophers who were disciples of Confucius. They both emphasized love but in different ways. Mencius taught graded love which agreed with the original Confucius ideas. Mozi taught universal love which disagreed with aspects of original Confucius ideas about love.
Graded love is to have different levels love for different people and forms of life. Mencius adopted this idea from Confucius. Their idea was that love is a limited resource because we are human so it can only be spread so far. Family naturally draws love; it is natural to love one’s parents, to respect one’s elders, and to look up to one’s older siblings. It is also natural to love one’s children. Family is the most important thing according to Confucius, Mencius, and the graded love ideology. Loving family members is natural and family teaches one how to deal with feelings and interpersonal
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Confucius taught his disciples, including Mencius, using the story of a stealing man and his son. The father steals another person’s livestock and the son discovers this. The son is presented with a moral dilemma of upholding the law and protecting his family. When the son finally turns in his father to the authorities, the judge decides to take the father’s hand and the son’s life. The father broke social law and should be punished accordingly. The son broke natural law which is an act against nature.
Confucius then was presented with another question, how does one choose between natural law and social law? He answered by saying the situation should be avoided at all costs, but if forced he would advise following natural law. The conflict between the two can be avoided through self-cultivation and education. Self-cultivation prevents oneself from forcing the situation onto family members. Education for oneself and for one’s family prevents them from breaking social law. Family is the most important thing in graded
Filial piety is as closely associated with Confucius teaching as it is one of the virtues of Confucianism. Confucius once said, “Among human practices, none is greater than xiao” (Chan, Alan Kam-Leung; Tan, Sor-hoon). There is no doubt that filial piety remained the important aspect of Chinese society, where as the philosophers such as Confucius strongly pushed forward the idea of filial piety. A ...
Confucianism is a philosophy and way of life formed in China by Confucius, an early Chinese philosopher. It began as a simple concept with ideals of personal virtue, simple filial piety, and basic gender distinctions and social inequalities. But, over time with the emergence of Neo-Confucianism it began to transform into a way of life that was degrading towards women with certain hostilities towards rivaling religions. In its early period, from around 500 B.C.E to the Common Era, Confucianism changed in that it became the leading belief system and a major part of Chinese tradition. From the transition into the Common Era to the end of the Classical time period, Confucianism was altered because of a loss of popularity following the collapse of the Han dynasty and the corruption in the governing political system. In its ending period, the post-classical era, Confucianism underwent perhaps its biggest adjustments with the emergence of Neo-Confucianism. The ideas and virtues presented in the “rebirth of Confucian philosophies” of intolerance of foreign religions and extreme filial piety...
The teachings according to Confucius refer to Confucianism. Confucianism is the multifarious classification of ethical, collective, political and pious philosophy developed by Confucius and the old Chinese practices (Bertrand, 1999). Confucianism aim is actually making an individual honorable but also making such an individual the character of learning and of proper manners. The ideal and faultless man has to combine the characters of a saint, an intellectual and gentleman. Confucianism is a religious conviction whose adulation is focused on offerings to the dead. The idea of responsibility is extensive beyond the precincts of morals and holds close to the minutiae of daily living.
Proper Order in Confucianism and as taught primarily by Mencius, the Chinese philosopher, is the conceptual theory that instructs how people can reach their highest potential of moral and material well being embodied in Mencius' conception of human nature. The theory of proper order is the primary and philosophical means to that end. Although proper order may seem in many ways philosophically abstract, Mencius' teachings of proper order in history have had lasting and tangible effects on modern East Asian politics and its relationship between the state and society, and even on a narrower level of the individual and community. In fact, the theory of proper order starts first at the individual level and from there flourishes to create a positive rippling effect throughout all of society. This profound theory and its ideals is credited with developing a social society in East Asia which acknowledges the great potential of each of its citizens, but still aspires to consider the effects of individual actions on the common good and not to just ignore the interests of society as a whole. This has helped guide East Asia through its long and colorful history and has helped to shape it into the political and economic powerhouse that it is today. But where exactly did such a significant theory which has helped to define an entire society come from? What exactly is proper order, how can we create it, and why is it needed to achieve Mencius' human nature? Most of these questions can be answered in explaining the fundamental virtue that all humans have according to Mencius, our humaneness defined in human nature.
It was not as harsh as legalism, and was more culturally accepted, unlike Daoism. Confucianism ways of thinking changed how people of the Chinese society behaved. It was expected of superior parties in China’s social hierarchy to govern by the moral norms of Confucian values. Confucius believed that “If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good” (James 2). His teachings, and beliefs changed the whole dynamic of the Chinese culture, and the perspective of how they value family and political life. Out of all the solutions created for this time period, this one was the most influential to the Chinese
Confucius argues that children are born neutral and over time their minds will be refined to bring out the goodness in them. The humanitarian philosopher Mencius believed that human nature was essentially good. The philosopher Xunzi argued something completely opposite from Mencius. He stated that evil was built in human nature and that humans needed training severely by a trained instructor to be able to eliminate the evil that dwells inside human nature.
Human nature is one of the most core concerns of every Chinese philosopher we have studied this semester. Each one holds a particular stance when they address human’s natural state, and this very much contributes to their philosophy overall. For example, Confucius, Mencius and Han Fei Tzu all differ in their ideas of human nature, and this shaped each one’s particular philosophy.
Confucianism is a moral and religious system of China. Its origins go back to the Analects, the sayings attributed to Confucius, and to ancient writings, including that of Mencius. Confucius was born a mandarin under the name Kongzi. It was developed around 550 B.C. In its earliest form Confucianism was primarily a system of ethical concepts for the control of society. It saw man as a social creature that is bound to his fellow men by jen, or “humanity.” Jen is expressed through the five relationships—sovereign and subject, parent and child, elder and younger brother, husband and wife, and friend and friend. Of these, the filial relation is most important.
Mencius, the Latinized form of Meng Zi, a Confucian philosopher whose influence was second to that of Confucius, focused his theories and teachings on the subject of human nature. In D.C Lau's "Mencius", the dialogues between Mencius with the kings, military men, and other philosophers showed that Mencius had a strong view on human nature that he believed was intrinsically kind. While there were other Confucians who held opposing views about human nature, Mencius believed that every person was born with four main virtues that would only develop fully if nurtured and put to effect appropriately. He claimed that individuals who were not virtuous were corrupted by the environment, and Mencius integrated elements of Taoism into his theory that one’s natural tendencies were good to begin with.
Yan, Jun, and Ritch Sorenson. "The effect of Confucian values on succession in family business." Family Business Review 19.3 (2006): 235-250.
The Chinese philosopher, teacher and politician, Confucius, highlighted the importance of personal morality and the ability to think for one’s self during the failure of imperial rule. His teachings became an orthodox philosophy in which followers realize the prominence of higher thinking and how one can achieve personal junzi, or “the gentleman”, through Confucius’ lessons. Throughout much of The Analects of Confucius, the master lists many ways to achieve junzi, such as book XII, chapter 16. The gentleman theme appears multiple times during the book to emphasize what Confucius believes a superior man should strive to achieve in his lifetime so as to reach Heaven. His goal in writing down his lessons was to produce moral men to think, speak
Legge, James, Trans. Confucius — Confucian Analects, The Great Learning, and the Doctrine of the Mean. New York: Dover Publications, 1971.
For many centuries, Confucianism has been widely revered by the Chinese for its emphasis on morality. Confucius, who lived from 551 to 479 BCE, is different to most philosophers in that he showed no interest questioning his existence, the possibility of a God, or the reality that he seemed to live in; instead he focused on the human relations side of philosophy as it was his belief that people should “give (themselves) earnestly to the duties due to men … (and) keep aloof from (spiritual beings)” (Confucius 195). By negating the metaphysical side of philosophy, he was able to devote himself to mold his disciples into ideal gentleman who were morally righteous, and were able to benefit society. He believed in the importance of individuals who knew their roles in an well-structured society, that was a feudal system. In his opinion, the ideal gentleman should be obedient to his elders, have humanness and be morally righteous. Through his teachings, he was able to reform an entire country; the Chinese found Confucianism to embody practices of humaneness that they could apply in their daily lives through his religion.
Some people believe that there is no such thing as “true love” they believe that love is nothing but an illusion designed by social expectations. These people believe that love ultimately turns into pain and despair. This idea in some ways is true. Love is not eternal it will come to an end one way or another, but the aspect that separates true love from illusion, is the way love ends. “True Love” is much too powerful to be destroyed by Human imperfection; it may only be destroyed by a force equal to the power of love. Diotima believed that “Love is wanting to posses the good forever” In other words love is the desire to be immortal and the only way that we are able to obtain immortality is through reproduction, and since the act of reproduction is a form of sexual love, then sexual love is in fact a vital part of “True love”. Sexual love is not eternal. This lust for pleasure will soon fade, but the part of love that is immortal, is a plutonic love. You can relate this theory to the birth of love that Diotima talks about. She says that love was born by a mortal mother and immortal father. The mother represents the sexual love, the lust for pleasure. The father represents the plutonic love that is immortal. Plutonic love is defined as a true friendship, the purest of all relationships. A true plutonic love will never die; it transcends time, space, and even death.
The teachings of Confucius put order, hierarchy and social harmony over individual egoism, that is, the person is subject to the strict system of laws, obligations and rituals. Social relations are based on the criteria of age, sex and generation: in the political sphere, the governed render their maximum loyalty to the governor, while in the family, the children obey the father, the younger brother obeys the older one and, finally, the wife obeys the husband. In the different stages of life, women are always under masculine authority. As a young girl, she must obey her father, when she marries, her husband, and finally, when she becomes a widow, her