Differences between Mencius and Confucian theory

¶ … Mencius' theory different than that of Confucius?

Mencius, one of the key formulators of Confucianism, often-considered second only to Confucius himself (Nivison, 1996), differed to Confucius in various aspects. The teaching that he is most famous for is his view on humanity and the rest of his philosophy evolves from that. Confucius' theory revolved around humanity, but he himself never stated whether man was born good or evil. To him man just was, consisting of three key attributes, and experiences, practice, study, and socialization developed these attributes inherent in man. Mencius, however, believed that man was born good and had the capacity to either develop or destruct this goodness (Shun, 1997).

Mencius gave the example of a child falling down a well to show innate goodness. The instinctive response would fall along four trajectories. (a) Individuals would feel instinctive commiseration: this is (ren) humanity; (b) individuals would feel instinctive dislike which represents the attitude of ('li') rules of conduct in social life; (c) onlookers would react with deference and compliance, namely (yi) 'propriety of conduct'; and (d) individuals would react with a feeling of 'zhi' right or wrong; proper direction of heart/mind which is wisdom (Lau, 1970).

Each of these qualities, Mencius entitled the Four Beginnings and, comparing man to a plant (Lau, 1970), said that man could enable these sprouts to grow in the positive environments, but negative environments and one's sensual tendencies would destruct them. The senses, powerful as they are, operate instantly and automatically, whilst zhi -- wisdom has the ability to curb and guide one's conduct in a propitious direction.

Confucius, as quoted in the Lunyu (Analects) mentions three qualities 'ren', 'li', and 'yen', and defines them in the following manner. 'Ren' refers to 'humanness' or ' 'benevolence' in the sense that it denotes love and concern for others, but Confucius also extends it to human qualities on a wider scope such as wisdom, courage, diligence, resilience, prudence, conscientiousness, tenacity, self-discipline, and trustworthiness. Li, originally referring to rites of sacrifice, is later extended to social behavior, whilst yi is close to Li in that it refers to proper conduct (Nivison, 1996; Shun, 1997).

Mencius, as said before, adopted Confucius' categorization of men into these three ethical attributes (ren (humanness), li (observance of rites), and yi (propriety)) but he added a fourth, zhi (wisdom), elaborated on these qualities, and extended Confucius' thesis of humanity to denote that man was no neutral creature, but was born with an innate capacity to goodness that could be strengthened or diminished by environment and/or practice (Lau, 1970; Shun, 1997). Mencius also differed in the definitions that he accorded, or the stress that he placed on certain aspects of the four qualities. Whilst Confucius used 'ren' in the broader sense to refer to admirable qualities in general, Mencius restricted himself to the narrower sense of the context to focus on the love or concern for others and on reluctance to cause harm not only to humans but also to animals. Confucius had mentioned filial concern, but Mencius places emphasis on this filial concern prioritizing between special concern for and obligations towards family that is closest to oneself gradating down to others, and stated proper attitude to family as essential to order in society (Lau, 1970).

Mencius extended yi to refer not only to propriety of conduct, but also to self-dignity / self-respect. For instance, he provides the example of a beggar who, starving to death, would, and should, rather die than accept food given to him in a contemptuous manner. 'Yi', as are the other traits, are innate in the individual. One has to cultivate this trait so that one lives one's life according to a certain modicum of self-respect and ethical standards (Shun, 1997).

Mencius retained 'li's connotation to proper conduct but he extended it to the formulation that tendency to accord to 'li' and its nuances (or rules) in the required and proper manner is innate. Appended to it, Mencius described some of the attitudes and required mental conduct of 'li' such as expected conduct in mourning, and ceremonial niceties in social interaction. When necessary, Mencius recommends that certain aspects of 'li' should be disregarded (Shun, 1997).

Mencius also adopts a fourth term, 'zhi' which he translates as 'wisdom'. Early Chinese thought regarded the heart as the base of both cognitive and affective operations (Nivison, 1996). This was the heart/mind of Mencius' 'zhi' (Shun, 1997), which requires the ability to follow affect or cognition according to one's best discretion, to balance the two, and to achieve a rational equilibrium in assessing situations and formulating decisions. Heart/mind must be in accordance; both should be used, but man should employ his better judgment in deciding which to use according to the appropriate situation.

Mencius also prescribed persistence and calm, and the habit to steadfastly pursue one's goal despite setbacks and anxiety. The focus should be on effort, with an endeavored fortitude to accepting ming the fate or mandates that are beyond or contrary to one's control (Lau, 1970).