Whereas mencius claimed that man is born with an inclination to do good, kao tzu believed that all of mankind is born morally neutral his beliefs fell between the difference of nature and morality hsun tzu's philosophies directly contradicted those of mencius and had a great effect on the chinese legal system hsun tzu. Mencius said that man's nature is good, while hsun tzu argued from the opposite side centuries later, john his contemporary, john locke, also followed the belief that all men are born equal, but related the mind to a piece of “white paper, void of all characters” (locke 126) he felt that man's nature was. Mencius or mengzi was a chinese philosopher who has often been described as the second sage, that is after only confucius himself contents [hide] 1 life 11 mencius's mother 12 descendants 2 main concepts 21 human nature 22 the four beginnings (or sprouts) 23 education 24 destiny 25 views on politics. The thoughts of confucius were further developed and codified by two important philosophers, mencius (or mengzi) and xunzi (or hsun tzu) whilst both believed that man's sense of morality and justice separated him from the other animals, mencius expounded the belief that human nature is essentially. The ruler was understood to be at once the son of heaven, and the father of the people, ruling under the mandate of heaven mencius and hsun tzu, two of his prominent successors, held different views on human nature, mencius arguing that it contained the seeds of goodness, and hsun tzu that, in its uncultivated state. Unlike the schools of tzu ssu and mencius, which view heaven as a personal power and the source of morality and social sanction, the school of hsun tzu, under the influence of taoist metaphysics, equates heaven with nature and cosmic change and, therefore, regards heaven as unresponsive to human behaviour. The debate between mencius and hsun-tzu: contemporary applications 1 methodological considerations a the problem of the type since “innate” might also carry certain physiological associations the view of inherent goodness also goes further than such contemporary viewpoints as. Han fei tzu became a leading exponent of the legalist school, which was strongly anti-confucian in its views, and li ssu became the statesman who most helped the first ch'in emperor to unify china, rejecting many confucian views in the process because hsun tzu differed with mencius regarding human nature, when.
1， overview hsun tzu or xunzi is usually considered as one of the two his main view is that everything that is good and valuable is the product of human effort value comes not from nature but from culture in this sense man is as important as heaven and earth he said: mencius said the sage seeks to know heaven. While he was traveling through song, huan tui, the song minister of war, tried to have him assassinated but confucius said, heaven produced the virtue that is in me what do i xun-zi xun-zi (hsun-tzu) was born about 310 bc in the state of zhao, but at the age of fifteen he went to study in a center of learning in qi. It possessed an optimistic view of human potential (mencius is often held up as a contrasting example of a confucian philosopher in opposition to the legalistic doctrine of hsün-tzu) the difference also appears starkly in the imagery of each philosophy's writings the dominant imagery in legalism's writings is of forcefully.
Be sure to write your name, the name of the class, and the title of your topic (cook ting and mencius, zhuangzi versus lao tzu, harmony in the tao of taoism, ) at the top of the page write a paper arguing for the strongest possible case for hsun tzu's view of human nature using at least one analogy from modern life. Augustine's thoughts and hsun tzu's thoughts to compare and analyze evil in these two st augustine conclusions: first, evil human nature from hsun tzu is simple in connotation and relatively objective compared with the view ideas of evil by hsun tzu with the ideas of good by mencius according to. Xun zi (hsun tzu) by now we have not only covered several different schools of thought apart from the confucian one, but also the variations and developments of the confucian school: including the school of mencius, and now, of xun zi ( hsun tzu) (c298-237 bc) (like confucius/kong zi, mencius/meng zi, the zi/ tzu in.
Xún zǐ (wade-giles: hsün tzu) (chinese: 荀子) (c310– 237 bce) was a chinese philosopher whose notoriety is derived mainly from his contentious thesis that human nature is evil, and, resultantly, that people require the mencius states that man's nature is good, but i say that this view is wrong. Xunzi (xun kuang, xun qing, hsun-tzu) (310-220 bce) rationalist philosopher in ancient china the confucian philosopher xunzi, or master xun, is the first chinese thinker to use extended arguments xunzi was this view diametrically opposes that of mencius, who holds that human nature is originally good xunzi's. Mencius [孟子 mèng zǐ meng tzu zhuyin fuhao: ㄇㄥˋ ㄗˇ] (372 – 289 bc, or perhaps 385 – 303/302 bc) is one of the most famous confucian philosophers that, when looking up, he has no occasion for shame before heaven, and, below , he has no occasion to blush before men—this is a second delight that he can.
In xunzi's case, he means the human way, the way of good government and the proper way of behaving, not the way of heaven or nature as laozi and zhuangzi define it, and as mencius often suggests in fact, xunzi is notable for having probably the most rationalistic view of heaven.
This site offers a full index to chinese philosophy and culture it also contains bibliography for some academic courses and seminars given by prof yoav ariel prof yoav ariel is a member of the department of philosophy and the department of east-asian studies at tel aviv university. Both lines of argument given by hsun tzu emphasize the goodness is the result of human creation, either through theemployment of intelligence or through themaking of distinctions in the social spherehe differs from confucius in distinguishingbetween goodness and intelligence and in stressing the. Although basically confucian, he differed with mencius, his famous predecessor in the confucian school, by asserting that the original nature of man is evil for those not yet acquainted with hsün tzu, will reach a new generation who will find his ideas on government, language, and order and safety in society surprisingly. Demonstrating that the relation between practice and theory in early confucianism is highly systematic, the author suggests that confucianism represents a species of 'synthetic' philosophy, distinct from the analytical traditions of the west but equally rigorous in its attempt to disclose the foundations of understanding.