Comparison of Eastern Philosophy: Mencius and Daodejing

Running head: EASTERN PHILOSOPHY
EASTERN PHILOSOPHY
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1EASTERN PHILOSOPHY
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