A Research on the View of Life in the Analects of Confucius and Mencius

• Main Authors: Yung-Ching Hsu, 許詠晴
• Other Authors: Pei-Jung Fu
• Format: Others
• Language: zh-TW
• Published: 2017
• Online Access: http://ndltd.ncl.edu.tw/handle/uzw3tj

博士 === 國立臺灣大學 === 哲學研究所 === 105 === This research, centered on Confucius’ and Mencius’ philosophy, first looks back on the view of life in ancient China before the appearance of Confucius’ and Mencius’ philosophy, followed by further and deeper discussion of the view of life elaborated by Confucius’ and Mencius’ philosophy. The interactions one has to face in their life could be divided into four aspects, including nature, other people, Transcendence, and himself. This study aims to investigate how Analects of Confucius and Mencius explain the relationship between a person and the four aspects mentioned above. In the ancient worldview, the term “Jue Di Tian Tong” (the isolation of Heaven and Earth) marks the clear difference of people emerged from the sharp distinction between nature and Transcendence. Prior to this, the ruler was the only one who knew the Mandate of Heaven (天命). Though the concept of “human being” was formed, the idea of the “individual” was not emphasized. As ancient Chinese attempted to elaborate on the origin and final destination of people, they explained that there are certain rules in human nature that, when followed along the natural flow of development, would lead to a praiseworthy good moral character. Yet they failed to explain “why” people should do good acts. Confucius indicated that as one grows and develops under normal circumstances, one’s heart would experience being at ease (安) or not (不安). The relationship between one and oneself is founded on the awareness of moral requirements coming from the inside when sincerely facing oneself. In other words, to put into practice the requirement of one’s heart to do good is to complete one’s own mission. Confucius considered Heaven the source of human life and moral character so that by completing the moral requirement of the heart, one fulfills the Mandate of Heaven. Everyone could be sure of one’s own Mandate of Heaven. Confucius emphasized the fact that the moral requirement of people lies within. He also stressed the relationship between one and oneself and one with Transcendence. But it is self-awareness that would result in significant breakthrough. Mencius further explained a mind which cannot bear (不忍) to see the sufferings of others, agreeing that the moral requirement of a person comes from the heart. With its sense, the heart could think. As it thinks, people would be aware of the preference for rationality and legitimacy (理義). According to Mencius, there are four beginnings (四端), which are the origins of four types of doing good. If one follows the four beginnings that come out naturally, they could do good, indicating human nature tends towards goodness. One is born with a heart. When they practice the requirements of following their heart fully, they would understand their nature, and by doing so, would come to understand Heaven. To understand one’s mission, one must cultivate his nature. It is assured that each person could actively train himself, understand his human nature bestowed by Heaven, and thus understand one’s mission. Furthermore, with constant self-cultivation and expansion, one could also enlighten others’ lives and influence the crowd, as there is always room for improvement in fulfilling one’s moral requirement. It is a philosophy that allows people to be aware of the fact that the human nature comes from Heaven, and that there is no limitation for human potential, for people would even sacrifice their lives for the ideal. This is when rationality surrenders to the ultimate concern which is driven by the infinite power that goes beyond self-limitation. And this realization is the ultimate shared concern and faith of Confucius and Mencius.