Comparison of Eastern Philosophy: Mencius and Daodejing

This essay explores the views of Mencius and Daodejing on human nature and moral thinking in Eastern philosophy.

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Introduction
The tradition of Chinese ethical thought is fundamentally concerned with the questions
regarding the way humans should live. These questions shed light on aspects which make life
worthwhile and whether human nature is predisposed to be morally good or bad. According to
Stępień (2014), factors of personal, social and political are typically intertwined in Chinese
approaches to the subject. Scholars who want to draw relevance from the range of vital traditions
of thoughts and considerations on this subject must sincerely shed light on the Chinese tradition.
Mencius, the Confucian philosopher noted that all humans are likely to possess with them a
sense of moral and ethics which cannot tolerate the suffering of others. Ni (2014) noted that
while Mencius identified four innate moral senses, three of these have been claimed and not
illustrated or proven to be widespread and spontaneous within humans. Furthermore, it has been
noted that both Mencius and Confucius developed their views on morality in similar pathways.
However, unlike Confucian, Mencius emphasized more on virtue itself, rather than moral
behaviour, and it had been precisely these factors which have made it potential for scholars
dealing with eastern philosophy to study the moral theory of Mencius from the perspective of
virtue ethics (Yen, 2015). However, on the other hand, Mencius views draw divergences from
approaches associated with Daoism with the figure of Lao Tzu or Lao Tze identified as Chinese
philosopher regarded as one of the supreme philosophers in the Eastern philosophy. Yu (2014)
has noted that Dao De Jing being an imperative oriental classic work, Dao De Jing has a
profound impact on Chinese spirituality. It tends to pervade every facet of Chinese daily life, its
traditions, thinking pattern, perception and most importantly the oriental philosophy. The essay
will draw comparison between Daodejing and Mencius’ views on human nature and moral
thinking.

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Discussion
Mencius views of human potential are reasoned through these constructive these positive
and negative exemplars. The arguments of Mencius regarding human nature have been
mentioned in Book 6A. However, the most interesting illustration is a thought experiments
offered in Book 2A which has illustrated experience and thoughts related to the universality of
human responses. Pinghua (2017) has noted that Mohists had significantly established the
method of assertions through explicit thought experiment and at this juncture Mencius had
applied the Mohist tactics in order to argue for an ethical foundation in human dispositions in
contradiction to ethical rules. However, considering the universality of specific type of
instinctively affective human response, Mencius strengthens his assertions with similar
universality for others, and further to argue that these responses have been recognized as crucial
features of nature as humans. Perkins (2015) has noted that although Mencius’ theory of human
nature does not significantly rely on likely or empirical observations, but further focuses on the
potential of acquiring positive attributes. Comprehensive studies of authors have mentioned that
humaneness is regarded as the home whereby the ethically honest spirit resides and the place to
which it always returns which has been regarded by Mencius calls as “the peaceful dwelling”.
However, drawing variance from Mencius view, the difference between ‘the peaceful dwelling”
of human nature alongside “the correct path” of rightness appears to be that an abode primarily
develops from within, while a path tends to be peripheral, something which requires to be
persuaded (Liu, 2014). Such a diversified view seems to draw consistence with preceding
Confucian thought, which frequently maintained that humaneness which draw its linkages from
the human nature and that rightness was external to it. Mencius, as being well recognized drew
contradictions to the ideas of suitability of being external (Wong, 2015). Nevertheless, those

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theoretical perspectives showed an impact on his views on human nature. Mencius over and over
again shed light on rightness being the vital pathway which signifies its ability of being a
principle of behaviour. Comprehensive studies of authors have noted that humaneness is
regarded as the virtue that has developed from inner nature and is likely to be highly subjective
or internal. Drawing relevance to these evidences, Yen (2015) has stated that rightness is not a
virtue but rather identified as a principle. It is important to note that humaneness primarily
indicates to condition of human existence that has led Mencius to criticize those individuals who
fail to understand humaneness as losing the peaceful dwelling by not living in it. At this juncture,
it is important to note that as Mencius views humaneness as the inner nature along with rightness
as performance in action. Andorno (2014) thus has scheduled on these facets by distinguishing
that for Mencius, the idea of humaneness has been regarded as the principle of affection, while
rightness refers to the principle of justice.
Liu (2014) has noted Mencius used the principle in order to establish of junzi and of
goodness. However, on the other side, Laozi’s understanding of Ren draws divergences and
extensive than that of Confucius. Sigurðsson (2014) has noted that Daodejing view of morality
of life not only has relied on morality but further extended to the natural order. Daodejing’s view
has been divided in three main parts. Firstly, it has been noted that that Daodejing did not decline
the value of Ren, but further rejects a utilitarian explanation of the value of Ren. Secondly,
Addiss and Lombardo (2007) have noted a significant conception of Ren in Daodejing further
considering all creatures potential to decide and develop naturally that has been regarded as the
most proficient way best way to benign to them. Furthermore, while drawing comparison with
Mencius, Daodejing had made the standard of Ren highly elevated than him. According to Small
(2019), drawing relevance to such a stand point related to moral life has been regarded to be

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more or less established on the critiques of Confucius’ philosophy. Nevertheless, it has been
noted that Daodejing’s way of thinking reflects high prudence thus indicating the greatest ren to
be munificence exclusive of motives or purposes.
Despite being identified as the second sage in eastern philosophy, Mencius exercised a
considerable amount of power on the East Asian ethical standpoint in comparison to Confucius.
Consequently he claimed to act as one of the influential moral philosophers in human history
(Pinghua, 2017). The call of Mencius theory relies on the fact that as every individual is born
with certain innate moral dispositions, everyone has the ability to become a sage which is
regarded as the ideal expression of human existence. Such a perspective exhibited substantial
impact on subsequent Confucian thought particularly in non-Confucian thought of the Song and
Ming dynasties. According to Lau (2003) even in recent times Mencius views on the human
nature and heart continue to support the moral metaphysics of chief figures on second thoughts
distinguished with the so-called contemporary New Confucian movement or school of thought.
Comprehensive studies related to the understanding of ethics and moral in the Confucian
tradition have covered an array of issues which involved the nature of morality human nature and
the origin of evil along with conceptions regarding self fostering as well as the realization of sage
hood. These issues have been regarded as an effective introduction in order to acquire a
background consideration of philosophical associations between Mencius and Wang Yang Ming.
According to Small (2019), these links tend to remain crucial in the moral metaphysics of
contemporary new Confucians. Moreover, Lao Tzu had taught that there is no essential need for
human interfering with the flow of realism as well as espouses which has been regarded as ‘non-
willful action," "effortless action" or "to act naturally." An individual at this stage should
consequently persuade the way things spontaneously increase or tend to decline. Furthermore,

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the term ‘wu wei’ implied non-action or more precisely, non-assertive accomplishment. Wu
wei had been regarded as the the foundation of Lao Tzu's naturalistic ethics. Lao Tzu suggested
abandonment from civilization and cultural patterns in addition to withdrawal of contemplation.
Daodejing at this juncture had established an ethical objective for the individual solitarily in the
retreat into the understanding and values of the inner self (Addiss & Lombardo, 2007).
Furthermore, such an ultimate society in the view of Tzu had been regarded as the one, whereby
people tend to live in ease, harmony, and satisfaction and not concerned by factors related to
aim, yearning, aspiration or competitive motivation. As requirements tend to act as the source of
detrimental associations between the self and others and direct men to correct things for their
own contentment. Such yearning tends to get triggered by the magnetism and diversity of things.
On the other hand drawing relevance from the views of Daodejing considering sages and
sage hood, they have been recognized as followers of Heaven and Earth. Consequently it had
completely disregarded other individuals and further shows incompetence in unconditionally
showing affection towards them (Wong, 2015). However on the contrary to the view of Heaven
and Earth according to Daodejing, sages do not possess the power of nature to offer life to
everything and take care for individuals instinctively regardless of any compensation or for the
aim of composing an incorporated and collective society. Ni (2014) has noted dark sides could
not pay no attention to the human nature and its endurance such as throwing stray dogs and they
administer the nation with Dao. As chapter 3 of Tao Te Ching has stated that “sages bring things
to order by opening people's hearts and feeling their bellies, they weaken the people’s
commitments and strengthen their bones…enact non action and everything becomes well
ordered.” Through this statement the chapter aims to focus on the ability of sage hood in order to
defend the Dao as well as uprightness of the people and further uphold the natural stability

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within the society. Furthermore it has been noted that even though sages never reinforce their
way of life and value in the society by supporting customs, rituals and laws, the intelligent rulers
have enabled his followers to seek joy and satisfaction for themselves and thus find peace in their
lives. According to Ching (2016) sages use Dao in order to maintain the social order. Heaven and
Earth do not represent any actual actions among people, while sages signify them and care
people with natural actions. As a result, sages’ Ren has been regarded as the goodwill which has
been found within the spontaneous actions. Moreover, in the chapter of Tao te Ching,
“benevolence and righteousness” has been positioned in an indistinguishable approach with
“great hypocrisy”, and “loyal ministers.” The Daodejing has considered as well as comprising
similar attributes of artificiality. In the view of Small (2019), Dao primarily has represented
nature as well as natural wisdom along with entrenched good humanity. The Daodejing has
exhibited hypothesis that humans are born to be obviously good regardless of the diversity of
good, bad or evil in principles and ethics. As a result their condition depends on pre moral
attributes.
However, these facets have drawn similarity as well as contradictions from Mencius
views that human nature is fundamentally good. Drawing relevance from the discussion between
Mencius and Gongsun Qiu, Addiss and Lombardo (2007) have concluded that Mencius primarily
assumed that humans comprise of four intrinsic seeds namely seeds of benevolence, seed of
property or asset, seed of righteousness as well as seed of wisdom. In the view of Mencius,
regarding human nature the most efficient way of cultivating the seeds of positivity and integrity
depends on factors related to education and self development which appears to be a type of
dishonesty from the view of Laozi in Tao te Ching. According to Perkins (2015) it can be
possible that such integrity with human nature will involve both sides of goodness as well as self

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interest along with tolerant characters and essential desires related to basic living and enjoying
relaxations. Moreover, contradictory to Mencius theory of goodness also known as Shan, or
Confucius viewpoints on learning, Daodejing has supported people to return to their natural
condition rather than aiming to obtain ideas and insights in order to develop into a wise and
knowledgeable person (Stępień, 2014). Authors have noted that if an individual shows greater
degree of inclination towards learning and acquired insights, which include cultural patterns,
traditions and senses of law, will be gaining regularly but the desires will also be increasing at a
rapid pace. At this juncture, Andorno (2014) has focused on Han Fui and Li Si identified as two
important students of Xunzi, all of whom had possessed perfect prudence as well as great
insights. It has been noted that after the accomplishment of Li Si's position in government he
exhibited certain level of apprehension that Han Fui will soon acquired his position which had
led him to strategize against him and compel Han Fui to indulge into committing suicide.
Although, Confucian had been exploring principles, customs and virtue throughout his life, his
primary aim had been dependent on cultivating an improved society with high integration (Yen,
2015).
Moreover, Pinghua (2017) has noted that Daodejing indicated that the world has
developed with highly intrinsic morality and thus individuals should maintain a proper stability.
According to Sigurðsson (2014), in order to put obligations to people of not engaging to certain
activities, these obligations would create critical inspirations of indulging into good actions and
able to classify certain some deeds as evil at concurrent level. At this juncture, decisions as well
as contradictions have emerged in this definition. However, in the conventional Confucian theory
of value, an individual should contribute his faithfulness and sincerity to his near ones and also
indulge in donating faithfulness, loyalty to the country hood he belongs to. On the other hand,

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the armguards identified in ancient China generally compel male members of the family to leave
their families and demonstrate their commitments as well as adherence towards the nation.
However, previous to Fubing system 3 in Tang Dynasty, Pinghua (2017) has identified identical
mobilization in ancient China. Authors have noted this to be highly vindictive of non-
spontaneous virtues. As, Heaven and earth envelop every possible facet of the world exclusive of
discrimination, bias and involves in engaging decency and harmfulness. According to authors,
this type of kindness and goodwill symbolize the goodness of gentlemen in addition to the
freedom given by nature (Wong, 2015).
Conclusion
Hence to conclude, in the view of Laozi, if the Dao had not declined society would not be
completely good and individuals would tend to live naturally regardless of any comparison to
others, the great Ren could be found from that. Dao, with the nature of humans, had been
unharmed before human beings initiated to shape it. Furthermore, Mencius’ view of human
nature fundamentally has shed light on the aspect of honesty and well being for which he support
the considerations of goodness on the scale of moral thinking. While on the other hand, Laozi in
Tao Te Ching, did not mention anything directly related to human nature and its relation with
morality or negativity. However in Daodejing, it has been observed that he assumed that humans
are naturally born with sense of integrity, care and good in completion.

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