Coordinates

29°57′53″N90°4′14″N

{{infobox philosopher |region

Chinese philosophy |era Ancient philosophy |color #B0C4DE |image Mencius.jpg |name Mencius 孟子 |birth_date 372 BC |death_date 289 BC (aged 83) |school_tradition Confucianism |main_interests Ethics, Social philosophy, Political philosophy |influences Confucius |influenced Nearly every Eastern philosopher |notable_ideas Confucianism |caption Mencius, from ''Myths and Legends of China'', 1922 by E. T. C. Werner }}

Mencius (|zhu=ㄇㄥˋ ㄗˇ|p=|w=}}, most accepted dates: 372 – 289 BCE; other possible dates: 385 – 303/302 BCE) was a Chinese philosopher who was arguably the most famous Confucian after Confucius himself.

Life

Mencius, also known by his birth name ''Meng Ke'' or ''Ko'', was born in the State of Zou, now forming the territory of the county-level city of Zoucheng; originally Zouxian), Shandong province, only thirty kilometres (eighteen miles) south of Qufu, Confucius' birthplace.

He was an itinerant Chinese philosopher and sage, and one of the principal interpreters of Confucianism. Supposedly, he was a pupil of Confucius' grandson, Zisi. Like Confucius, according to legend, he travelled China for forty years to offer advice to rulers for reform. During the Warring States Period (403–221 BCE), Mencius served as an official and scholar at the Jixia Academy in the State of Qi (1046 BCE to 221 BCE) from 319 to 312 BCE. He expressed his filial devotion when he took an absence of three years from his official duties for Qi to mourn his mother's death. Disappointed at his failure to effect changes in his contemporary world, he retired from public life.

Mencius is buried in the town of Zhou, just south of the town of Qufu in Shandong, China.

Mencius' mother

Mencius' mother is often held up as an exemplary female figure in Chinese culture. One of the most famous traditional Chinese four-character idioms is 孟母三遷 (mèng mǔ sān qiān; literal translation: "Mencius' mother, three moves").

This saying refers to the legend that Mencius' mother moved house three times before finding a location that she felt was suitable for the child's upbringing. As an expression, the idiom refers to the importance of finding the proper environment for raising children.

Mencius's father died when he was very young. His mother Zhang (仉) raised her son alone. They were very poor. At first they lived by a cemetery, where the mother found her son imitating the paid mourners in funeral processions. Therefore the mother decided to move. The next house was near a market in the town. There the boy began to imitate the cries of merchants (merchants were despised in early China). So the mother moved to a house next to a school. Inspired by the scholars and students, Mencius began to study. His mother decided to remain, and Mencius became a scholar.

Another story further illustrates the emphasis that Mencius' mother placed on her son's education. As the story goes, once when Mencius was young, he was truant from school. His mother responded to his apparent disregard for his education by taking up a pair of scissors and cutting the cloth she had been weaving in front of him. This was intended to illustrate that one cannot stop a task midway, and her example inspired Mencius to diligence in his studies.

She is one of 125 women of which biographies have been included in the Lienü zhuan, written by Liu Xiang.

Descendants

One of Mencius's direct descendants was Dr. Meng Chih, former director of China House, and director of the China Institute in 1944. TIME magazine reported Dr. Meng's age at 44. North Carolina's Davidson College and Columbia University were his alma matter. He was attending a speech along with Confucius descendant H. H. Kung.

Influence

Mencius' interpretation of Confucianism has generally been considered the orthodox version by subsequent Chinese philosophers, especially by the Neo-Confucians of the Song dynasty. Mencius' disciples included a large number of feudal lords, and he was actually more influential than Confucius had been. The ''Mencius'' (also spelled ''Mengzi'' or ''Meng-tzu''), a book of his conversations with kings of the time, is one of the Four Books that Zhu Xi grouped as the core of orthodox Neo-Confucian thought. In contrast to the sayings of Confucius, which are short and self-contained, the ''Mencius'' consists of long dialogues, including arguments, with extensive prose.

View on human nature

While Confucius himself did not explicitly focus on the subject of human nature, Mencius asserted the innate goodness of the individual, believing that it was society's influence – its lack of a positive cultivating influence – that caused bad moral character. "He who exerts his mind to the utmost knows his nature" and "the way of learning is none other than finding the lost mind".

His translator James Legge finds a close similarity between Mencius' views on human nature and those in Bishop Butler's ''Sermons on Human Nature''.

The Four Beginnings (or Sprouts)

To show innate goodness, Mencius used the example of a child falling down a well. Witnesses of this event immediately feel

Human nature has an innate tendency towards goodness, but moral rightness cannot be instructed down to the last detail. This is why merely external controls always fail in improving society. True improvement results from educational cultivation in favorable environments. Likewise, bad environments tend to corrupt the human will. This, however, is not proof of innate evil because a clear thinking person would avoid causing harm to others. This position of Mencius puts him between Confucians such as Xunzi who thought people were innately bad, and Taoists who believed humans did not need cultivation, they just needed to accept their innate, natural, and effortless goodness. The four beginnings/sprouts could grow and develop, or they could fail. In this way Mencius synthesized integral parts of Taoism into Confucianism. Individual effort was needed to cultivate oneself, but one's natural tendencies were good to begin with. The object of education is the cultivation of benevolence, otherwise known as Ren.

Education

According to Mencius, education must awaken the innate abilities of the human mind. He denounced memorization and advocated active interrogation of the text, saying, "One who believes all of a book would be better off without books" (尽信书，则不如无书, from 孟子.尽心下). One should check for internal consistency by comparing sections and debate the probability of factual accounts by comparing them with experience.

Destiny

Mencius also believed in the power of Destiny in shaping the roles of human beings in society. What is destined cannot be contrived by the human intellect or foreseen. Destiny is shown when a path arises that is both unforeseen and constructive. Destiny should not be confused with Fate. Mencius denied that Heaven would protect a person regardless of his actions, saying, "One who understands Destiny will not stand beneath a tottering wall". The proper path is one which is natural and unforced. This path must also be maintained because, "Unused pathways are covered with weeds." One who follows Destiny will live a long and successful life. One who rebels against Destiny will die before his time.

View on politics

Mencius emphasized the significance of the common citizens in the state. While Confucianism generally regards rulers highly, he argued that it is acceptable for the subjects to overthrow or even kill a ruler who ignores the people's needs and rules harshly. This is because a ruler who does not rule justly is no longer a true ruler. Speaking of the overthrow of the wicked King Zhou of Shang, Mencius said, "I have merely heard of killing a villain Zhou, but I have not heard of murdering [him as] the ruler."

This saying should not be taken as an instigation to violence against authorities but as an application of Confucian philosophy to society. Confucianism requires a clarification of what may be reasonably expected in any given relationship. All relationships should be beneficial, but each has its own principle or inner logic. A Ruler must justify his position by acting benevolently before he can expect reciprocation from the people. In this view, a King is like a steward. Although Confucius admired Kings of great accomplishment, Mencius is clarifying the proper hierarchy of human society. Although a King has presumably higher status than a commoner, he is actually subordinate to the masses of people and the resources of society. Otherwise, there would be an implied disregard of the potential of human society heading into the future. One is significant only for what one gives, not for what one takes.

Comparisons to contemporaries

His alleged years make him contemporary with Xun Zi, Zhuangzi, Gaozi, and Plato.

Xun Zi

Xun Zi was a Confucian who believed that human nature is originally bad, and the purpose of moral cultivation is to develop our nature into goodness. Obviously, Mencius was at odds with him. Zhu Xi declared his views to be unorthodox, supporting Mencius' stance that human nature is inherently good.

Plato

Mencius' argument that unjust rulers may be overthrown is reminiscent of Socrates' argument in Book I of Plato's ''Republic''.

See also

Confucianism

Four Books

Confucius

Xun Zi

Neo-Confucianism

Cheng Yi (philosopher)

Zhu Xi

Lu Jiuyuan

Wang Yangming

Notes and references

Chan, Wing-tsit (translated and compiled). ''A Source Book in Chinese Philosophy''. Princeton, NJ: Princeton University Press, 1963.

Graham, A.C., ''Disputers of the TAO: Philosophical Argument in Ancient China'' (Open Court 1993). ISBN 0-8126-9087-7

External links

Stanford Encyclopedia of Philosophy entry

Mengzi Chinese text with English translation and links to Zhuxi's commentary

Article discussing the view of ethics of Mencius from ''The Philosopher''

Family Background and Life of Mencius

Category:372 BC births Category:289 BC deaths Category:Zhou Dynasty philosophers Category:4th-century BC philosophers Category:Chinese Confucianists Category:People from Jining

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Cai Zhizhong (蔡志忠; Wade-Giles: Tsai Chih Chung) is a cartoonist born in 1948 of Taiwanese origins. His is best known for his graphical works on Chinese philosophy and history, most notably Laozi, Liezi, and Zhuangzi, which he made accessible and popularised through the use of plain language and visual aid of cartoon graphics. Many of his earlier four paneled works contain elements of political satire and those which are purely comical such as his well known work, ''The drunken swordsman'' (大醉俠).

The books of Cai Zhizhong have been well received by the public become very popular and have subsequently been translated into dozens of languages including English. He currently resides in Taiwan and Vancouver.

Awards

1979: Golden Horse Film Festival and Awards for his work on ''Old Master Q''(老夫子)

1985: The 23rd "Republic of China's Ten Outstanding Young Persons" (中華民國十大傑出青年) for his graphical work on Zhuangzi (莊子說)

1999: Prince Claus Awards Laureate for "Creating Spaces of Freedom"

Reference

External links

Cai Zhizhong: A Master Cartoonist

Category:Comics artists Category:1948 births Category:Living people Category:Taiwanese people

de:Cai Zhizhong ko:채지충 ja:蔡志忠 zh-yue:蔡志忠 zh:蔡志忠