Mohism and Neo-Confucianism: human nature and philosophical doctrine

Mohism and Neo-Confucianism

The interest in culture and psychological doctrines the paper analysis is aimed at comparisons and contrast of the Mohism and Neo- Confucius. The aspects ranging from both ancient and the current human nature are addressed, in the form of discussion. The current conditions that human beings experience is the other factor that has been emphasized on, using details. The human current situations and positions, and what lead to the situations, is also discussed. Where necessary, a Socratic myth will be spotted, and its effect on problem solving will be determined. The essay is about the history of China, and the best philosophers it has ever had, and how some of these philosophies are used up to the present day. The doctrines, which were favorable, are still implemented in organizations, including schools and other bigger organizations in their management and leadership obligations.

There have been many schools of philosophy that explain the Chinese heritage and culture and the analyzing of the different doctrines related to the history of China. It is necessary to comprehend the two major schools, to help in understanding the conceptualization of the doctrines discussed. The two schools include the Mohism and Neo-Confucianism. The Moist school was under the philosopher Mo Tzu (479-438 B. C) and was mostly based on his doctrines of righteousness (Chan, p. 211). Tzu Mo was always in conflict with the Confucius, due to the difference in the ideologies they used. The other philosopher, who was regarded as one of the smartest people during his era, was Confucius, who got recognition from mostly, his community. Confucius (551-479 B.C) was common for his travelling to many counties, teaching the best leadership aspects to the authorities and the government (Chan, p. 14).

Human Nature (Are Human Beings Fundamentally Good or Evil?)

a) the Humanism of Confucius

Confucius is the one responsible for creating Chinese civilization thoughts, and is respected for developing China's philosophy. Neo- Confucianism, which is the present Chinese, thought has been developing for over eight hundred years and focuses deeply on the principles that govern general things and man. Most of the students in the Confucian school could not remember their master ever mentioning human nature, apart from one time when he mentioned, "By nature men are alike. Through practice they have become far apart…" (Chan, p. 14). This theory explained that human beings were evil by nature, but there is a total contradiction in the later doctrine for students in the school, which advocated human nature to be good, in its originality. Currently the analysis is from the Analects, which is a reliable and accepted source for the doctrines of Confucius. Neo-Confucianists were inspired greatly by the sources, to invent their own original ideas. In the analects, humanism implementation was directed to Confucius, who was responsible for the push of humanism to be the lead for Chinese philosophers. Confucius believed that man had the power to greatly make his way. He believed that it is not the way that was going to make man great. He proposed for a good governmental rule, which was to be governed with morality and treasured values, and not a government which was to punish the people under it. According to him, being righteous was the goodness that human beings did. Confucius also specified his belief that men were perfect (Chan, p. 15).

Confucius believed that nobility, for example, was the result of character and not blood or hereditary. Nobility always led to social revolutions, portraying man as evil. He insisted on his heaven, which he assumed was the mandate and will. Nonetheless, heaven was not the greatest spiritual existence, but a being that was supreme, who reigns using his moral law to function on itself (Chan, p. 16). Heaven, in the pre-Confucius message, meant the amount of kindness of any ruler, towards his subordinates. In the Neo-Confucius, however, jen was made the theme of most discussions as a general virtue. The man, particularly which of jen, was the perfect man, who had good traits. He described a perfect man as one with a golden rule to, "…wishing to establish his own character, he also establishes the character of others, and wishing to be prominent himself, he also helps others to be prominent..." (Chan, P. 16). On the other hand, he advocated that families have to keep their relations in the best form, to enhance the filial positions, stating that,

"….young men should be filial when at home and respectful to their elders when away from home. They should be earnest and faithful. They should love all extensively and be intimate with men of humanity. When they have any energy to spare after the performance of moral duties, they should use it to study literature and the arts…" (Chan, p. 20).

There was no noble lie, in this case due to the facts used in the analyzing of the doctrines in hand. Confucius death at 73 years led to remorsefulness among many, because of his ability to teach the society about human understanding. He was the Grand Master of his time, and was traditionally honored for his success and smartness.

b) Idealistic Confucianism (Mencius)

Just like Confucius, Mencius was also a transitional advisor on humanism and is known to share most of his traits with those of Confucius. He, in fact, was also advocating for change and reformation in the leadership of the entire globe. The biggest difference between the two philosophers was the nature of their doctrines. Though most of his works came from the Confucius school, he took a step and analyzed more critically. Confucius declared human beings where good, but Mencius insisted that the nature of humans was originally good (Chan, p. 50).

Since the nature of man was originally meant to be good, then,

"…man possesses the innate knowledge of the good and 'innate ability' to do good, that if man develops his mind to the outmost, he can serve heaven and fulfill his destiny, that evil is not inborn but due to man's own failures and his inability to avoid evil external influences, that serious actions must be taken to recover our original nature and that the end of learning is none other than to seek for the lost mind…" (Chan, p. 50).

Mencius always ensured humanity was combined with righteousness to attain the best levels of morality. The government was to adopt this strategy to realize the best leadership, which hardly focused on profit taking and utilization of resources, which came about due to forceful leadership. He advocated that no one was superior to the other and, in fact, he recognized people as the major element in the government. These revolutionary texts accounted to his fame amid other best and respected advocates, who enforced political democracy in china (Chan, p. 50). Despite his impact on the overall revolutionizing of policies in his country, Mencius still recognized Confucius as his role model, and admitted his work as orthodox Confucianism, that was developed using an idealistic approach (Chan, p. 51).

Current condition of human kind

In psychology, change has always been a factor of concern, as it defines the difference between the ancient and current human being. This change is brought about by the continuous universe changes and is usually due to the global nature of dynamic changes. Wang Yang- Ming was one of the philosophers who had a different reasoning from the rest and hardly indulged in any rebellious activities with other philosophers and schools. He insisted "…every blade of grass and every tree possess principle and, therefore, should be investigated…" (Chan, p. 655). The notion revoked many questions in people's minds, diverting their principle and perception of things involving the fundamentals of life. Also, by the opinion that the mind is supposed to reach things, and investigate the principles surrounding them, Wang's theory was separating the principles from the mind. The mind has lost its initial power, and its basic directions are no more. He thought that in case parents died, then the important principle of filial piety would not be considered anymore. According to Wang's reasoning, principles and the mind comprised of one thing and the aspect of filial piety was just within the mind's exercise (Chan, p. 655).

The current condition of man is affected by morals and the evil man should be advised on the right measures to indulge in, such as correcting and rectifying the mind. This is evident in Wang's statement "…eliminate what is incorrect in the mind so as to preserve the correctness of its original substance…" (Chan, p. 655). The mandate to grow is not given only when one is born, but is a continuous process, just like it is with the Heavenly productions. Transformational processes are dynamic, and this is evidence for decree given. The decrees are well spread in an individual's lifespan to sustain nature, because if the decree was unavailable at a certain age, say the maturity level, then individuals would forget their nature. The change of material force is what determines the individual's growth (Chan, p. 699).

Conclusion

It is clearer now that the Mohism and the Neo-Confucianism are related in many ways, including the concentration on human values. However, there are also many differences, which have already been dealt with in the context. Human nature, which is an important part of our lives, affects our thinking and decision making, and we should exercise the use of righteousness and humanity as the force that will drive us to better reasoning abilities and life. Man's current conditions calls for drastic change in leadership styles, which should be free from profit oriented motives, and concentrate on the people, who are determiners of the relationship with any country's government.

Work Cited

Chan, Wing-Tsit. A Source Book in Chinese Philosophy. New Jersey: Princeton University Press. 1963. pp 1-883.