Similarities Between Mengzi And Xunzi

lthough, there were other Chinese philosophers addressing the matter of moral self- cultivation, Mengzi and Xunzi have been especially recognized for their arguments. The root of their contrasting views lies in the way each philosopher defines and talks about human “nature” or Xing性 ”. Mengzi believes that the “nature” of something is what is distinctive of it deducing that human nature as a whole has predispositions to become good naturally. However, it is important to note that Mengzi in no way means that human beings are innately endowed with a perfect moral sense, only that we are inclined towards goodness. For Xunzi, the true “nature” of something is what cannot be “learned or acquired through effort”. However, a failure to make an effort
To have these sprouts but to say to oneself that one is unable to be virtuous is to steal from oneself...if one knows to fill them out, it will be like a fire starting up, a spring breaking through” (2A6). Here, lies the foundation of Mengzi’s argument explaining that we all indeed possess the capacity to be good (limbs). By intelligently choosing the agricultural example of “sprouts” Mengzi stresses the fact that only when these “duan” are carefully nurtured for, do they reach the point of maturity (a good person). This “sprout” Mengzi believes we all possess can be visualized through the example of a child about to fall in the well, “everyone in such a situation would have a feeling of alarm and compassion” (2A6). Any passerby who saw what was about to transpire at the well would instinctively rush to the child’s aid. This “instinct” serves as the presence of that “sprout” each of us possesses, and by saving the child (acting based on inclination), one can begin to nurture those sprouts into fruition. However, Mengzi rushes to the conclusion that the presence of this “helpful instinct” proves his point articulately. He fails to acknowledge that for one to save the child, it takes a considerable amount of effort from the observer to take action and move. Although, we may be aware of what that “good” decision may be, it doesn’t necessarily mean we indeed decide to follow that
Furthermore, Institutions such as the government, set in place to help regulate our society by passing laws, wouldn’t need to exist. In addition, the police forces around the world would have no work to do since there wouldn’t be any crime. On the other hand, one could then counter argue and say that police are needed to account for exceptions like murderers or serial killers. However, simply having these institutions in place is enough proof that some sort of structure is needed in society to ensure that people do the right thing. For example, Puppies are bad by nature and without discipline they tend to go to the bathroom anywhere in the house. With training, puppies can be provided with constructive guidance while avoiding any behavioral conduct issues. Similar logic can be applied to parenting, a child lacking discipline will be void of any sort of self-control and will posses increasing difficulty integrating in society. Children properly disciplined by their parents gravitate toward making better decisions in addition to being more self-sufficient and confident. Fostering a positive moral disposition not only requires deliberate effort from the individual, but also continuous disciplinary “training”