Mencius' aesthetics and its position

Frontiers of Philosophy in China 6 (1):41-56 (2011)
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Abstract

Mencius’ aesthetics unfolded around the ideal personality in his mind. Such an ideal personality belonged to a great man who was sublime, practical and honorable, and it was presented as the beauty of magnificence or the beauty of masculinity. Mencius put forward many propositions such as the completed goodness that is brightly displayed is called greatness, nourishing one’s grand qi 气 (the great morale personality), only after a man is a sage can he completely suits himself to his own form, the saints only apprehended before me that of which my mind approves along with other men, being conscious of sincerity on self-examination, and flowing abroad, above and beneath, like that of Heaven and Earth, all of which described an ideal personality through the course of its formation and its psychological experience. As a prominent school before the Qin dynasty, Mencius’ aesthetics greatly developed the Confucian teaching of internal sage. It shared many similarities with Zhuangzi’s thought and was also an aesthetic mode opposed to the latter. Both kinds of aesthetics were prominent: Mencius’ teaching was like imposingly towering and muscularly overflowing majestic mountains; Zhuangzi’s thought was like gracefully flowing water with an air of femininity. In real life though, Mencius’ teaching has greater practical significance in addressing the unbearable lightness of being, a disease of modernity.

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The birth of tragedy.Friedrich Wilhelm Nietzsche - 1927 - New York: Oxford University Press. Edited by Oscar Levy & William A. Haussmann.
The Birth of Tragedy.Friedrich Wilhelm Nietzsche - 1992 [1886] - New York: Oxford University Press UK. Edited by Oscar Levy & William A. Haussmann.
Nicomachean Ethics.Martin Aristotle & Ostwald - 1911 - New York: Hackett Publishing Company. Edited by C. C. W. Taylor.
The Critique of Judgment.Immanuel Kant - 1892 - Prometheus Books. Edited by J. H. Bernard.

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