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Mencius o lidské přirozenosti a vládě lidskosti

100%
Myšička S.
Filosofický časopis (Philosophical Journal)
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2014
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vol. 62
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issue 4
559-581
EN
This study aims to interpret Mencius' political thinking taking as the starting point his doctrine of human nature. Each individual is capable of the moral self-cultivation of his or her innately good human nature, but in this task the individual requires adequate conditions and education. Political power is able to ensure this (and it is, indeed, one of its main asks to do so), but it can also, on the contrary, contribute, in a fundamental way, to the decadence of the state and society. The result of inadequate and ineffective application of political power is a growing crisis in society, especially in the area of inter-personal relations and moral conduct. Mencius' ideal is a relatively small and effective state that looks after its inhabitants and which does not unduly intervene in the social organism. War is understood, by him, as a great evil which is justifiably used only when putting-down an uprising or in self-defence. Generally, Mencius' political thought is characterized by the thought that the virtuous ruler will have, by dint of his strength of character, not only spiritual but also purely practical political successes.
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Intuitive Learning in Moral Awareness. Cognitive-Affective Processes in Mencius’ Innatist Theory

88%
Sertdemir İ.
Academicus. International Scientific Journal
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2022
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vol. 13
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issue 25
235-254
EN
Mencius, referred to as second sage in Chinese philosophy history, grounds his theory about original goodness of human nature on psychological components by bringing in something new down ancient ages. Including the principles of virtuous action associated with Confucius to his doctrine, but by composing them along psychosocial development, he theorizes utterly out of the ordinary that makes all the difference to the school. In his argument stated a positive opinion, he explains the method of forming individuals’ moral awareness by means of inseparable integrity of feelings and thoughts, saying human being are born innately good. According to Mencius, heart-mind correlation is the motivational complement of inner incentives. Knowledge and virtue, which are extensions of inborn goodness, comprehended intuitively; then affective motives respond to circumstance, what is learned transmits to cognitive process and eventually behavior emerges. Comparing during the years of Warring State period he lived, in western geography Aristotle, who is one of the pioneers of Greek philosophy, argues deductive and inductive methods in mental activity. On the other hand, Mencius uses analogical reasoning throughout his self-titled work. This essay is an attempt to assert that most postulates of developmental theories, which have been considered an integral part of modern psychology, begin with Mencius in early era. Secondly, this study also aims to discuss the main paradigm of Mencius across emotivist-rationalist opposition, which keeps emotion above thought as well as reason above emotion.
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Ren Xing: Mencian’s Understanding of Human Being and Human Becoming

75%
Xu K.
Dialogue and Universalism
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2015
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issue 2
29-39
EN
Ren xing shan (human nature is good) is a famous thesis of Mencius. But it is ques-tionable whether the Mencian concept of ren xing is an exact equivalent of the Western concept of human nature, and whether Mencius really thinks that all human beings are naturally moral. This paper suggests that when talking about ren xing, Mencius actually refers to both human being and human becoming. Ren xing may have a root in the na-ture of human being, which is a “mandate” endowed by the “Heaven.” But the complete notion of ren xing should be construed in terms of the process towards full human be-coming. “Human nature is good” does not guarantee complete virtue for individual human beings. However, the human being has the capability of pursuing the moral di-rection along life’s path, and should take the responsibility of maintaining the right moral direction of human becoming, and thus should avoid veering from this moral path. This interpretation may provide a more consistent understanding of the metaphys-ical foundation, theoretic system, and self-cultivation practice of the Mencian ethics.
4

Dialogue in Universalism and Universalism in Dialogue

51%
Allinson R. E.
Dialogue and Universalism
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2020
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issue 2
19-33
EN
In this paper, I endeavor to penetrate to the heart of Janusz Kuczynski’s writings about his concept of universalism and to offer my own deliberations upon it based upon my previous writings concerning universalism and dialogue and on my considerations of necessary conditions for the possibility of universal dialogue taking place. To this end, I posit ten conditions for the possibility of entering into genuine universal dialogue. For clarification of Kuczynski’s concept of universalism, I analyze his concept into meta-universalism (M-Universalism) and holistic universalism (W-Universalism). I also discuss the important role of complementarity in the selection of the content of both types of universalism. Finally, I discuss how the phenomenological epoché can be employed to choose the basic values that constitute the shared values of universalism. In so doing, I make reference to Chinese philosophy to illustrate the universality of ethical values.
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