孟子
人性本善——每个人生来就有恻隐之心和是非之心的萌芽，只需要合适的条件使其生长。
定位
人性本善：每个人心中都有四种美德的萌芽。
核心思想
- 性善
- 四端
- 天命
影响
受影响于 1
孔子
受其影响 ✓
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”
孔子 › 相传 公元前551—前479年
影响了 14
张载
影响了
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)
依据: AI 草稿
张载 › 1020–1077
程颢
影响了
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)
依据: AI 草稿
程颢 › 1032–1085
程颐
影响了
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)
依据: AI 草稿
程颐 › 1033–1107
朱熹
影响了
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”
依据: AI 草稿
朱熹 › 1130–1200
陆九渊（陆象山）
影响了
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)
依据: AI 草稿
陆九渊（陆象山） › 1139–1193
王阳明
影响了
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”
依据: AI 草稿
王阳明 › 1472–1529
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韩愈
影响了
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)
依据: AI 草稿
韩愈 › 768–824
李滉
影响了
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)
依据: AI 草稿
李滉 › 1501–1570
黄宗羲
影响了
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)
依据: AI 草稿
黄宗羲 › 1610–1695
伊藤仁斋
影响了
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
依据: AI 草稿
伊藤仁斋 › 1627–1705
戴震
影响了
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)
依据: AI 草稿
戴震 › 1724–1777
丁若镛（茶山）
影响了
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)
依据: AI 草稿
丁若镛（茶山） › 1762–1836
康有为
影响了
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)
依据: AI 草稿
康有为 › 1858–1927
牟宗三
影响了
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”
依据: AI 草稿
牟宗三 › 1909–1995
批评
受批评于 2
荀子
受其批评
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”
依据: AI 草稿
荀子 › 约公元前310—前235年年
王充
受其批评
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
依据: AI 草稿
王充 › 约27–100年
批评了 1
墨子
批评了
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”
依据: AI 草稿
墨子 › 约公元前470—前391年年
作品
- 约公元前300年年孟子
关于人性本善与仁政的对话。
立场
Mencius defended Confucianism with the thesis that human nature is good. Everyone has the “four sprouts” of virtue – compassion, shame, deference and a sense of right and wrong: anyone who suddenly sees a child about to fall into a well feels alarm and compassion. Virtue does not come from outside but grows from these beginnings if they are tended like young plants. Politically, he held that a ruler keeps the Mandate of Heaven only as long as he cares for the people; a tyrant may rightly be overthrown. Through Zhu Xi his book became one of the Four Books of the Confucian canon.
生平与背景
Mengzi, latinised as Mencius, was born in the small state of Zou about a century after Confucius and is said to have studied with disciples of Confucius’ grandson Zisi. Like Confucius, he travelled for many years among the courts of the Warring States, advising rulers on humane government, mostly in vain. His conversations were collected in the book that bears his name.
其他主要作品
- Mengzi (c. 300 BCE)
出现在
- 旅程 ‘中国的对话’ · 第 4 站，共 9 站
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