Mencius

Agora

Mencius

v. 372–289 av. J.-C.

Première approchesimplification délibérée – le portrait en dit plus

Les êtres humains sont bons par nature – chacun naît avec les germes de la compassion et de la justice, qui n’ont besoin que des bonnes conditions pour grandir.

Repères

Philosophie d’Asie de l’Est · Éthique, Politique et droit

La nature humaine est bonne : en chacun se trouvent quatre germes de vertu.

Idées clés

Bonté de la nature humaine
Quatre germes
Mandat du Ciel

Ouvrir dans la carte stellaire

Influence

Influences reçues de 1

Confucius

influencé par ✓
Mencius, said to have studied with followers of Confucius’ grandson Zisi, wished above all to learn from Confucius and developed his humaneness (ren) into humane government (Mengzi). Mengzi; Sima Qian, Shiji, biography of Mencius and Xunzi; SEP “Mencius”
Attestation: aussi dans Wikidata · Wikidata · InPhO
Confucius › selon la tradition 551–479 av. J.-C.

A influencé 14

Zhang Zai

a influencé
Zhang Zai kept Mencius’ good nature as the nature of Heaven and Earth, distinguishing it from the physical nature formed by each person’s endowment of qi (Zhengmeng, 1076). Zhang Zai, Zhengmeng (1076); W.-t. Chan, A Source Book in Chinese Philosophy (1963)
Attestation: brouillon IA
Zhang Zai › 1020–1077
Cheng Hao

a influencé
Cheng Hao’s ‘On Understanding Humaneness’ (Shi ren pian) draws on Mencius: all things are complete in me, and cultivation must neither forget nor forcibly help growth. Cheng Hao, Shi ren pian, in Er Cheng yishu; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
Attestation: brouillon IA
Cheng Hao › 1032–1085
Cheng Yi

a influencé
Cheng Yi upheld Mencius’ thesis that human nature is good by identifying the nature with principle and tracing evil to the endowment of material force (qi). Er Cheng yishu; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
Attestation: brouillon IA
Cheng Yi › 1033–1107
Zhu Xi

a influencé
Zhu Xi made the Mencius one of the Four Books and, in his Collected Commentaries (1190), read its good nature and four sprouts through his theory of principle. Zhu Xi, Mengzi jizhu, in Sishu zhangju jizhu (1190); SEP “Zhu Xi”
Attestation: brouillon IA
Zhu Xi › 1130–1200
Lu Xiangshan

a influencé
Lu Jiuyuan said he learned the Way by reading the Mencius on his own, taking from it the original mind (benxin) and the rule of securing first what is greater in us. Lu Jiuyuan, Xiangshan quanji, recorded sayings; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
Attestation: brouillon IA
Lu Xiangshan › 1139–1193
Wang Yangming

a influencé
Wang Yangming took his central term, innate knowing (liangzhi), from Mencius and made its extension the core of moral cultivation (Instructions for Practical Living). Wang Yangming, Chuanxi lu, tr. W.-t. Chan, Instructions for Practical Living (1963); SEP “Wang Yangming”
Attestation: brouillon IA
Wang Yangming › 1472–1529

Tout afficher (14)Afficher moins

Han Yu

a influencé
Han Yu made Mencius the last bearer of the Way and in ‘Reading Xunzi’ judged him wholly pure, Xunzi and Yang Xiong pure with small flaws. Han Yu, Yuan Dao; Du Xunzi; C. Hartman, Han Yü and the T’ang Search for Unity (1986)
Attestation: brouillon IA
Han Yu › 768–824
Yi Hwang

a influencé
In the Four–Seven Debate with Gi Daeseung (1559–66) Yi Hwang set Mencius’ four sprouts, issued by principle, apart from the seven feelings issued by material force. M. C. Kalton et al., The Four-Seven Debate (1994); E. Y. J. Chung, The Korean Neo-Confucianism of Yi T’oegye and Yi Yulgok (1995)
Attestation: brouillon IA
Yi Hwang › 1501–1570
Huang Zongxi

a influencé
Huang Zongxi’s Waiting for the Dawn (Mingyi daifang lu, 1663) drew on Mencius’ priority of the people to argue that the ruler exists for the realm. Huang Zongxi, Mingyi daifang lu (1663), tr. W. T. de Bary, Waiting for the Dawn (1993)
Attestation: brouillon IA
Huang Zongxi › 1610–1695
Itō Jinsai

a influencé
Itō Jinsai read Mencius’ four sprouts as starting points to be extended into virtue in daily life, not as signs of an inner principle (Gomō jigi, 1683). Itō Jinsai, Gomō jigi (1683, publ. 1705), tr. J. A. Tucker (1998); Mōshi kogi
Attestation: brouillon IA
Itō Jinsai › 1627–1705
Dai Zhen

a influencé
Dai Zhen’s Evidential Study of the Meaning of Terms in the Mencius (1777) recovered Mencius’ terms philologically to show that principle lies within feelings and desires. Dai Zhen, Mengzi ziyi shuzheng (1777), tr. A. Chin & M. Freeman, Tai Chen on Mencius (1990)
Attestation: brouillon IA
Dai Zhen › 1724–1777
Jeong Yak-yong (Dasan)

a influencé
Jeong Yak-yong read Mencius’ four sprouts as beginnings of virtues completed only in action, so that humaneness exists only after it is practised (Maengja youi, 1814). Jeong Yak-yong, Maengja youi (1814); M. Setton, Chŏng Yagyong: Korea’s Challenge to Orthodox Neo-Confucianism (1997)
Attestation: brouillon IA
Jeong Yak-yong (Dasan) › 1762–1836
Kang Youwei

a influencé
In The Subtle Meaning of the Mencius (Mengzi wei, 1901) Kang Youwei read Mencius’ priority of the people as an early statement of popular rights and constitutional government. Kang Youwei, Mengzi wei (1901); K.-c. Hsiao, A Modern China and a New World: K’ang Yu-wei, Reformer and Utopian (1975)
Attestation: brouillon IA
Kang Youwei › 1858–1927
Mou Zongsan

a influencé
Mou Zongsan took Mencius’ original mind as the moral mind that is itself creative reality and opened On the Highest Good (1985) by commenting on the Mencius. Mou Zongsan, Xinti yu xingti (1968–69); Yuanshan lun (1985); IEP “Mou Zongsan”
Attestation: brouillon IA
Mou Zongsan › 1909–1995

Critique

Critiques reçues de 2

Xun Zi

critiqué par
Xunzi rejected Mencius’ view that human nature is good: goodness is the product of deliberate effort (wei), rites and teachers (Xunzi 23, ‘Xing e’). Xunzi, ch. 23 ‘Xing e’; SEP “Xunzi”
Attestation: brouillon IA
Xun Zi › v. 310–235 av. J.-C.
Wang Chong

critiqué par
Wang Chong criticised Mencius’ arguments as inconsistent and rejected his view that human nature is wholly good (Lunheng 13 ‘Benxing’, 30 ‘Ci Meng’). Wang Chong, Lunheng, chs. 13, 30, tr. A. Forke, Lun-hêng, 1907–11
Attestation: brouillon IA
Wang Chong › v. 27–100

Critiques adressées à 1

Mozi

a critiqué
Mencius condemned Mozi’s impartial love as denying one’s father – no better than the beasts – and set out to refute the Mohists and Yang Zhu (Mengzi 3B9). Mengzi 3B9, 7A26; SEP “Mencius”
Attestation: brouillon IA
Mozi › v. 470–391 av. J.-C.

Œuvres

v. 300 av. J.-C.Meng Tzeu
Dialogues sur la bonté de la nature humaine et sur un gouvernement humain.

Position

Mencius défendait le confucianisme par la thèse que la nature humaine est bonne. Chacun possède les « quatre germes » de la vertu – la compassion, la honte, la déférence et le sens du bien et du mal : quiconque voit soudain un enfant sur le point de tomber dans un puits éprouve de l’effroi et de la compassion. La vertu ne vient pas de l’extérieur, mais croît à partir de ces commencements si on les soigne comme de jeunes plantes. En politique, il soutenait qu’un souverain ne garde le mandat du Ciel que tant qu’il prend soin du peuple ; un tyran peut être renversé à bon droit. Par Zhu Xi, son livre devint l’un des Quatre Livres du canon confucéen.

Vie et contexte

Mengzi, latinisé en Mencius, naquit dans le petit État de Zou, environ un siècle après Confucius, et aurait étudié auprès de disciples de Zisi, petit-fils de Confucius. Comme Confucius, il parcourut pendant de longues années les cours des Royaumes combattants, conseillant les souverains sur un gouvernement humain, le plus souvent en vain. Ses conversations furent recueillies dans le livre qui porte son nom.