Xunzi and Mencius's View on Learning and Human Nature

1 Xunzi and Mencius's View on Learning and Human Nature Xunzi and Mencius influenced the kings' decisions in ancient Chinese kingdoms using sayings and real-life examples to arrive at the judgment on if man's nature is either evil or good, with both of them supporting their claims with good discussions.

Learning is the transformation process that occurs after one has undergone an education that keeps him more informed than before. Education brings about the difference in people who grow in a society (Goldin,15-23). According to Xunzi, children belonging to the Mo barbarians of the north, the Han and Yue, cry similarly during their delivery.

However, as they grow into more reasonable beings, they conform themselves to different cultures and customs. A gentleman who allows himself to study daily on a broad scale becomes wiser and of good behavior acceptable by all in the community (Goldin,161174). Human nature is either evil or right, depending on the works of Mencius and Xunzi.

Xunzi supports the idea that man is naturally evil. The little good that comes from his nature is because of the ability to be aware and responsive to his surroundings further adds that humans will stop at nothing to seek more of what they already have in their possession.

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Feelings of envy and hatred among each other as humans deprive man of his loyalty, hence driving him into misunderstandings and a life of violence. Through the help of a teacher, man can be able to observe rules live in an orderly manner. On the other hand, Mencius argues that nature is a gift from the heavens making its acquisition from learning untrue (Goldin,143-159). He considers man's nature to be fair and regards it to be the original nature of man. Man's ability to part ways with his good character is what causes the evil in a man. Educating humans never ceases, making learning a continuous process that keeps on bringing new ideas for daily survival.

Emotions of a man distinguish a man into being either a gentleman or a petty man. In the current times, a gentleman is the kind of person who keenly understands and accepts his teacher's teachings and subjects himself to the ritual principles. However, a petty man disregards all the instructions of his tutors, has no restrictions to his emotions, and indulges deeply in his feelings (Goldin,167). In terms of understanding, a petty man is irresponsible in his actions, and his words are full of flattery, whereas a gentleman speaks a few words which are straight to the point. His ideology is logical with apparent presentations.

Men have different abilities when it comes to the retention of information. A gentleman listens keenly and retains what teachings he receives as he limits what he is giving out. On the other hand, a petty man rarely understands the need to keep information learned; therefore, he says things that he doesn't critically think about. Comparing the two types of men makes a gentleman stand out between the two when it comes to learning. Finally, a gentleman uses learning to ennoble himself while a petty man sees learning as brie to win other people's attention within a setting.

Righteousness and benevolence are what makes a man in the street to become a Yu. Xunzi says in his writing that the emperor Yu became a Yu due to practicing

3 righteousness .and benevolence in his kingdom. Learning, therefore, involves these practices to be successful. Becoming a Yu is only acceptable by people who have the necessary resources required to comprehend benevolence and righteousness and the ability to practice them (Goldin,170). Proper standards are also an addition to the purity and generosity that makes alone to become a Yu. Interacting with the sage and the benevolent men gives a lot of benefits that help shape the lives of men and distinguish their nature as men. A learning experience with the sage allows one to transform his heart and initiate conscious activity (Goldin,143-149). After that can come up with his ritual principles that guide in setting rules. Sage people in this context are the lawmakers in society. Even though the sage is the same as all other persons when it comes to human nature. Interacting with the sage men boosts the conscious activities of a person making him different from other men. People with benevolent intentions are mostly those who have the urge and calling to help out others.

Consequently, benevolent and sage people boost those who mingle with them, aiming to exchange ideas. The constancy of virtue and moral relationships in a gentleman allows him to follow one thing to death. He needs not to follow the masses; hence he cannot be moved by the world. Thus, a complete man with great morality listens keenly and understands before making a decision.

Xunzi and Mencius's argument on man's nature brings out a lot of differences between the two philosophers. Xunzi is backing the ideology that man is naturally evil and cannot be changed. At the same time, Mencius tries to oppose him by saying that man is good by nature. To dispute the argument on man's good nature, Xunzi says that if that were the case, then humans would not have sage kings who formulated rituals and principles in their lives (Goldin,161). A good man does not need to look at the rules to guide him. Neither does he require someone to remind him of what he is supposed to do. So, it is more reasonable to

4 conclude that man is naturally evil. It depends on the nature of a man to learn new things.

Because of man’s ability to see and hear things regardless of nature, he can give attention to something in his surroundings. Reading and learning the environment gives him his character, as Mencius puts it.

Ritual principles do not form part of man's original nature; therefore, he goes out of his limits to search for what he doesn’t possess. A man tends to keep what is in his possession already and goes outside to get what he lacks. For instance, a rich man will not look for more wealth but will try and get something outside his reach.

Both Mencius and Xunzi did converse with the Kings in their period. In some instances, they had similar agreements, while in others, they had different views. King Hui of Liang and Mencius had several conversations that were in close relation with man's nature.

Mencius advises the King that benevolence and righteousness are more important to the kingdom than the profits. Profit leads to corruption among the counselors to the commoners resulting in virtue degradation within the empire. As a result, Mencius insists on the King being righteous and one. He can share the joy with the kingdom at large.

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Works Cited.

Goldin, Paul R. "Xunzi." (2018). https://stanford.library.sydney.edu.au/archives/sum2019/entries/xunzi/