Results for 'Xiaolian Mencius'

393 found
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  1.  28
    Mencius. Mencius - 2009 - Columbia University Press.
    Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people.
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  2. Црря Штат Штт.Bryan W. Van Norden, Kwong-Loi Shun on Moral Reasons & In Mencius - 1991 - Journal of Chinese Philosophy 18:353-370.
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  3.  56
    Mencius.D. C. Lau - 2005 - Penguin Classics.
    Mencius, who lived in the 4th century B.C., is second only to Confucius in importance in the Confucian tradition. The _Mencius_ consists of sayings of Mencius and conversations he had with his contemporaries. When read side by side with the _Analects_, the _Mencius_ throws a great deal of light on the teachings of ConfuciusMencius developed many of the ideas of Confucius and at the same time discussed problems not touched upon by Confucius. He drew out the implications of (...)
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  4. The Debate Between Mencius and Hsün-Tzu: Contemporary Applications.Robert E. Allinson - 1998 - Journal of Chinese Philosophy 25 (1):31-49.
    This article takes one of the richest historical debates, that of Hsun-Tzu and Mencius, as the contextual starting-point for the elaboration of human goodness. In support of Mencius, this article develops additional metaphysical and bio-social-evolutionary grounds, both of which parallel each other. The metaphysical analysis suggests that, in the spirit of Spinoza, an entity’s nature must necessarily include the drive toward its preservation. Likewise, the multi-faceted bio-social-evolutionary argument locates the fundamental telos of humanity in the preservation of social (...)
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  5.  59
    The Bridge of Benevolence: Hutcheson and Mencius.Alejandra Mancilla - 2013 - Dao: A Journal of Comparative Philosophy 12 (1):57-72.
    The Scottish sentimentalist Francis Hutcheson and the Chinese Confucianist Mencius give benevolence (ren) a key place in their respective moral theories, as the first and foundational virtue. Leaving aside differences in style and method, my purpose in this essay is to underline this similarity by focusing on four common features: first, benevolence springs from compassion, an innate and universal feeling shared by all human beings; second, its objects are not only human beings but also animals; third, it is sensitive (...)
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  6.  36
    Eudaimonism in the Mencius: Fulfilling the Heart.Benjamin I. Huff - 2015 - Dao: A Journal of Comparative Philosophy 14 (3):403-431.
    This paper argues that Mencius is a eudaimonist, and that his eudaimonism plays an architectonic role in his thought. Mencius maintains that the most satisfying life for a human being is the life of benevolence, rightness, wisdom, and ritual propriety, and that such a life fulfills essential desires and capacities of the human heart. He also repeatedly appeals both to these and to morally neutral desires in his efforts to persuade others to develop and exercise the virtues. Classical (...)
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  7.  20
    The Bridge of Benevolence: Hutcheson and Mencius[REVIEW]Alejandra Mancilla - 2013 - Dao: A Journal of Comparative Philosophy.
    The Scottish sentimentalist Francis Hutcheson and the Chinese Confucianist Mencius give benevolence (ren) a key place in their respectivemoral theories, as the first and foundational virtue. Leaving aside differences in style and method, my purpose in this essay is to underline this similarity by focusing on four common features: first, benevolence springs from compassion, an innate and universal feeling shared by all human beings; second, its objects are not only human beings but also animals; third, it is sensitive to (...)
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  8.  2
    Mencius, Hume, and the Virtue of Humanity: Sources of Benevolent Moral Development.Jeremiah Carey & Rico Vitz - 2019 - British Journal for the History of Philosophy:1-21.
    In this paper, we elucidate the moral psychology and what we might call the moral sociology of Mencius and of Hume, and we argue for three claims. First, we demonstrate that there are strong similarities between Mencius and Hume concerning some of the principal psychological sources of the virtue of humanity. Second, we show that there are strong similarities between the two concerning some of the principal social sources of the virtue of humanity. Third, we argue that there (...)
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  9.  15
    Is Contemporary Chinese Society Inhumane? What Mencius and Empirical Psychology Have to Say.Wenqing Zhao - 2014 - Dao: A Journal of Comparative Philosophy 13 (3):343-360.
    This essay discusses the tragic news story of a Chinese toddler, Xiao Yueyue 小悅悅, in light of Mencius’ ethical philosophy and modern studies of moral psychology, which help in understanding the problem of passive bystanders that has long vexed the Chinese public. Mencius never said that every person would act to help when a child is in danger; he did not even say that people would feel sympathetic for every child in a real life dangerous situation. He simply (...)
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  10.  19
    What’s Ignored in Itō Jinsai’s Interpretation of Mencius?Chun-Chieh Huang - 2013 - Dao: A Journal of Comparative Philosophy 12 (1):1-10.
    This article discusses the 17 th century Japanese Confucian I tō Jinsai’s interpretation of Mencius. It is argued that I tō Jinsai grinds the Mencius with an axe of Japanese “practical learning.” In his representation of Mencius, the government of “Kindly Way” is upheld as the core value in Mencius’ thought. Although there is a clear spirituality in his own philosophy, he stressed the political aspect of Mencius’ thought at the expense of the transcendental aspect (...)
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  11.  82
    Mencius' Jun-Zi, Aristotle's Megalopsuchos, & Moral Demands to Help the Global Poor.Sean Walsh - 2013 - Comparative Philosophy 4 (1):103-129.
    Normal 0 false false false EN-US X-NONE X-NONE Normal 0 false false false EN-US ZH-TW X-NONE It is commonly believed that impartial utilitarian moral theories have significant demands that we help the global poor, and that the partial virtue ethics of Mencius and Aristotle do not. This ethical partiality found in these virtue ethicists has been criticized, and some have suggested that the partialistic virtue ethics of Mencius and Aristotle are parochial (i.e., overly narrow in their scope of (...)
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  12.  85
    New Insight Into Mencius' Theory of the Original Goodness in Human Nature.Zhang Pengwei, Guo Qiyong & Wang Bei - 2008 - Frontiers of Philosophy in China 3 (1):27 - 38.
    In Mencius' theory of the original goodness in human nature, fate is the original source of xing (nature). Heart is the appearance of nature. There are two aspects to nature and heart: ti (form) and yong (function). From the perspective of form, nature is liangzhi (the goodness in conscience) and liangneng (the inborn ability to be good) in human beings and heart is human's conscience and original heart. From the perspective of function, nature is the four things of benevolence, (...)
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  13.  59
    Mencius and the Tradition of Articulating Human Nature in Terms of Growth.Tao Liang - 2009 - Frontiers of Philosophy in China 4 (2):180-197.
    This article analyses the tradition of “articulating xing in terms of sheng ” and related other expressions, and also examines the debate between Mencius and Gaozi concerning “ xing is known by sheng .” It claims that while Mencius’ “human nature is good” discourse is influenced by the interpretive tradition of “articulating xing in terms of sheng ”, Mencius also transcends and develops this tradition. Therefore it is only when Mencius’ views about the goodness of human (...)
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  14.  38
    Mencius and the Tradition of Articulating Human Nature in Terms of Growth.Liang Tao & Andrew Lambert - 2009 - Frontiers of Philosophy in China 4 (2):180 - 197.
    This article analyses the tradition of "articulating xing in terms of sheng" and related other expressions, and also examines the debate between Mencius and Gaozi concerning "xing is known by sheng" It claims that while Mencius' "human nature is good" discourse is influenced by the interpretive tradition of "articulating xing in terms of sheng", Mencius also transcends and develops this tradition. Therefore it is only when Mencius' views about the goodness of human nature are understood in (...)
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  15.  24
    Assessment of Li 利 in the Mencius and the Mozi.Wai Wai Chiu - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):199-214.
    The attitude toward li 利 is often identified as a key difference between the Mencius 孟子 and the Mozi 墨子. A common view is that for the Mencius, rightness (yi 義) and li are incompatible; but for the Mozi they are not necessarily so. In this paper I argue that the Mencius and the Mozi are in broad agreement on the issue of li, and their attitudes toward li are not as different as may seem at first (...)
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  16.  32
    Mencius' Aesthetics and its Position.Jiaxiang Hu - 2011 - Frontiers of Philosophy in China 6 (1):41-56.
    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 (...)
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  17.  31
    Mencius and Aquinas: Theories of Virtue and Conceptions of Courage.Lee H. YEARLY - 1990 - Philosophy East and West 44 (1):169-175.
  18.  83
    Ethics in the Confucian Tradition: The Thought of Mencius and Wang Yangming.Philip J. Ivanhoe, David S. Nivison, Bryan W. Van Norden, R. P. Peerenboom & Henry Rosemont - 2000 - Journal of Religious Ethics 28 (3):449-470.
    Scholars of early Chinese philosophy frequently point to the nontranscendent, organismic conception of the cosmos in early China as the source of China's unique perspective and distinctive values. One would expect recent works in Confucian ethics to capitalize on this idea. Reviewing recent works in Confucian ethics by P. J. Ivanhoe, David Nivison, R. P. Peerenboom, Henry Rosemont, and Tu Wei-Ming, the author analyzes these new studies in terms of the extent to which their representation of Confucian ethics reflects and (...)
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  19. Theories of Human Nature in Mencius and Shyuntzyy.D. C. Lau - 1953
     
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  20. The Basic Character of the Virtue Theory of Mencius' Philosophy and Its Significance in Classical Confucianism.Chen Lai - 2013 - Frontiers of Philosophy in China 8 (1):4-21.
     
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  21. Fonder la Morale Dialogue de Mencius Avec Un Philosophe des Lumières.François Jullien - 1995
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  22. A Basic Mencius: The Wisdom and Advice of China's Second Sage.Mencius - 2006 - Long River Press.
    Mencius is known to history as the "other" great philosopher from China. In actuality, Mencius was highly influential as one of the greatest exponents of Confucian thought, and is credited with bringing Confucianism back from the brink of near extinction in China and cementing the Confucian tradition as the major societal and ethical school of philosophy in Chinese civilization. This book features some of the greatest teachings of Mencius, with each quote paired with a historical anecdote on (...)
     
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  23. Mencius and Early Chinese Thought.Kwong-loi Shun - 1997 - Stanford University Press.
    Throughout much of Chinese history, Mencius (372-289 BC) was considered the greatest Confucian thinker after Confucius himself. Following the enshrinement of the Mencius (an edited compilation of his thought by disciples) as one of the Four Books by Sung neo-Confucianists, he was studied by all educated Chinese. This book begins a reassessment of Mencius by studying his ethical thinking in relation to that of other early Chinese thinkers, including Confucius, Mo Tzu, the Yangists, and Hsün Tzu. The (...)
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  24. Xunzi's Systematic Critique of Mencius.Kim-Chong Chong - 2003 - Philosophy East and West 53 (2):215 - 233.
    Some commentators hold that Xunzi's criticism of Mencius' thesis that human nature is good depends more on Xunzi's definition of xing or nature than on substantive argument. Some also claim that Xunzi is committed to accepting Mencius' thesis. A more precise account of Xunzi's critique is offered here, based on an elaboration of his distinction in the "Xing e pian" between ke yi (capacity) and neng (ability). Others have noted this distinction, but no one has sufficiently appreciated its (...)
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  25. The Way of Heart: Mencius' Understanding of Justice.Huaiyu Wang - 2009 - Philosophy East and West 59 (3):pp. 317-363.
    Through a comparative study of the meanings and origins of justice symbolized in the Greek word dikē and the Chinese word yi 毅, this essay explores an alternative understanding of justice exemplified in Mencius' teaching and illuminates a possibility of social and political justice that originates in the human heart instead of reason. On the basis of a genealogical study of yi that identifies its root meanings as "the dignity of the self" and "amity and affinity," this study recovers (...)
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  26.  7
    Mencius’ Extension of Moral Feelings: Implications for Cosmopolitan Education.Charlene Tan - 2019 - Ethics and Education 14 (1):70-83.
    ABSTRACTThis article explores Mencius’ extension of moral feelings and its potential to address a key challenge in cosmopolitan education: how to motivate students to expand their existing affection and obligations towards their family and community to the rest of the world. Rather than strong universalism, a Mencian orientation is aligned with rooted cosmopolitanism that takes into account localised and cultural contexts that underpin, determine and give value to social practices. Mencius’ approach, as argued in this essay, highlights the (...)
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  27. "Meno" and "Mencius:" Two Philosophical Dramas.Marthe Chandler - 2003 - Philosophy East and West 53 (3):367-398.
    The conversations between Meno and Socrates and between Mencius and King Xuan are philosophical dramas whose "plots" are intellectual arguments. Although both texts present historical characters at particular times in their lives, the texts were written some years after the events they describe by disciples of Socrates and Mencius. The authors had a number of motives: they wanted to represent what the characters thought and said, to explain the philosophical theories underlying the dramatic plots, and to justify the (...)
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  28.  12
    Mencius’s Strategies of Political Argumentation.Minghui Xiong & Linqiong Yan - 2019 - Argumentation 33 (3):365-389.
    Mencius, the second sage of Confucianism after Confucius, is well known for his subtle argumentative skills. Mencius did not develop his own argumentation theory, but argumentation practices, including his political argumentation, have enormously inspired later scholars in China to develop argumentation theories. In this paper, we try to reconstruct Mencius’s political argumentation from perspectives of both strategic maneuvering developed by van Eemeren et al. in argumentation theory and truth-functional logic in formal logic. The aim is to manifest (...)
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  29.  68
    Confucius and Mencius on the Motivation to Be Moral.Yong Huang - 2010 - Philosophy East and West 60 (1):pp. 65-87.
    Focusing on the Analects and the Mencius, this article attempts to provide a Confucian answer to "why be moral?"—a question about the motivation to be moral that is neither tautological nor self-contradictory, as some philosophers claim. The Confucian answer to this question is that to be moral is joyful. While one may find joy in doing non-moral and even immoral things, one ought to seek joy in being moral or at least in being not immoral, as being moral is (...)
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  30. Mencius.Irene Bloom (ed.) - 2011 - Cambridge University Press.
    Known throughout East Asia as Mengzi, or "Master Meng," Mencius was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period, in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only (...)
     
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  31.  7
    Refutational Strategies in Mencius’s Argumentative Discourse on Human Nature.Lin-Qiong Yan & Xiong Ming‑hui - 2019 - Argumentation 33 (4):541-578.
    Mencius, a prominent Confucian philosopher in the Warring States period of ancient China, is well-known for his argumentative skills, including his refutational skills used to maintain his own standpoints. This paper attempts to reveal how Mencius refuted his opponents argumentatively and strategically on the issue of human nature. To this end, the pragma-dialectical approach to argumentation is adopted to first reconstruct Mencius’s argumentative discourse on human nature according to the four stages in critical discussion—the confrontation, opening, argumentation (...)
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  32. Human Nature and Biological Nature in Mencius.Irene Bloom - 1997 - Philosophy East and West 47 (1):21-32.
    Ren-xing can be aptly translated as "human nature," representing as it does the Mencian conviction of and sympathy for a common humanity. The enterprise of comparative philosophy is furthered by drawing attention to the large and important conceptual sphere within which Mencius was working, to his concern for the most fundamental realities of human life, and to his translatability across time and cultures.
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  33. Does Confucian Ethics Integrate Care Ethics and Justice Ethics? The Case of Mencius.Chenyang Li - 2008 - Asian Philosophy 18 (1):69 – 82.
    In recent years, scholars of Confucian ethics have debated on important issues such as whether Confucian ethics embraces, or should embrace, universal values and impartiality. Some have argued that Confucian ethics integrates both care and justice, and that Confucian ethics is both particularistic and universalistic. In this essay, I will defend a view of the relation between care and justice and the relation between care ethics and justice ethics on the basis of the notion of 'configuration of values,' and show (...)
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  34.  38
    Mencius and Xunzi on Xing.Winnie Sung - 2016 - Philosophy Compass 11 (11):632-641.
    This article introduces and analyses the debate between Mencius and Xunzi on xing 性. While Mencius claims that xing is good, Xunzi claims that xing is bad. A common way of interpreting these two different claims is to determine the scope of xing. It is generally agreed that, for Mencius, it is the heart/mind that falls within the scope of xing, for Xunzi, the sensory desires. This article also explores a different way of approaching Mencius's and (...)
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  35.  51
    Human Nature and Moral Sprouts: Mencius on the Pollyanna Problem.Richard T. Kim - 2018 - Pacific Philosophical Quarterly 99 (1):140-162.
    This article responds to a common criticism of Aristotelian naturalism known as the Pollyanna Problem, the objection that Aristotelian naturalism, when combined with recent empirical research, generates morally unacceptable conclusions. In developing a reply to this objection, I draw upon the conception of human nature developed by the ancient Chinese philosopher Mencius, and build up an account of ethical naturalism that provides a satisfying response to the Pollyanna Problem while also preserving what is most attractive about Aristotelian naturalism.
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  36.  36
    Manufacturing Mohism in the Mencius.Thomas Radice - 2011 - Asian Philosophy 21 (2):139 - 152.
    The Mencius contains several negative remarks about the Mohists and their doctrine of ?universal love? (jian?ai). However, little attention has been paid to whether Mencius? descriptions of Mohism were accurate. Fortunately, there is a surviving record of the beliefs of Mozi in the text that bears his name. In this essay, I analyze this text and descriptions of Mohism from other early Chinese texts, and compare them to the criticisms of Mohism in the Mencius. Ultimately, I show (...)
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  37.  43
    Mencius on Becoming Human.James Behuniak - 2002 - Dissertation, University of Hawaii at Manoa
    This dissertation reinterprets the notion commonly translated as "human nature" (renxing in the Mencius by appealing to philosophical assumptions common to Warring States thought. Taking advantage of recently unearthed archeological finds from the Mencian school, the argument is made that renxing in the Mencius is most adequately understood as a dynamic disposition shaped by cultural and historical conditions, not as an a-historical "nature" common to all humans at all times. The notion of "becoming human" in the Mencius (...)
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  38.  29
    Mencius's Vertical Faculties and Moral Nativism.Bongrae Seok - 2008 - Asian Philosophy 18 (1):51 – 68.
    This paper compares and contrasts Mencius's moral philosophy with recent development in cognitive science regarding mental capacity to understand moral rules and principles. Several cognitive scientists argue that the human mind has innate cognitive and emotive foundations of morality. In this paper, Mencius's moral theory is interpreted from the perspective of faculty psychology and cognitive modularity, a theoretical hypothesis in cognitive science in which the mind is understood as a system of specialized mental components. Specifically, Mencius's Four (...)
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  39.  26
    Is Mencius' Doctrine of 'Commiseration' Tenable?Qingping Liu - 2001 - Asian Philosophy 11 (2):73 – 84.
    Mencius regards the 'heart of commiseration' as the 'beginning of humaneness', so as to set up a universal and sufficient foundation for the Confucian ideal of humane love in the human 'heart-nature'. Through a close and critical analysis of the very text of the Mencius, however, this essay tries to show that if in the light of the fundamental spirit of Confucianism, especially in the light of the principles of 'one root' and 'love with distinctions' advocated by (...) himself in his criticisms on Moist school, this doctrine is not tenable exactly within the Confucian framework, with the result that the ideal of humane love is always rootless in Confucian theory. (shrink)
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  40.  44
    Emotional Control and Virtue in the "Mencius".Manyul Im - 1999 - Philosophy East and West 49 (1):1-27.
    This essay argues against the standard reading of Mencius that the emotions are perfectible or that they require perfecting in order to render a person virtuous. Rejecting this perfectibility reading allows us to explore two interesting philosophical points: (1) we can give an account of moral virtue and moral development that is significantly different from broadly Aristotelian accounts and that provides a psychologically realistic model of the Mencian sage; and (2) this account introduces a conception of emotional engagement as (...)
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  41.  97
    Gender and Relationship Roles in the Analects and the Mencius.Sin Yee Chan - 2000 - Asian Philosophy 10 (2):115 – 132.
    In this paper I argue that the conception of gender as illustrated in the Analects and the Mencius is basically a functional one that assigns women a domestic role. I show how this conception might imply the exclusion of women from the moral ideal of chun-tzu, which would result in the further subordination of women as wives to men as husbands in the context of the Confucian role system. On the other hand, I show how the Confucian role system (...)
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  42.  14
    Zhi 志 in Mencius: A Chinese Notion of Moral Agency.Rina Marie Camus - 2019 - Asian Philosophy 29 (1):20-33.
    ABSTRACTZhi is an important Chinese notion that conveys among other things human capacity to set aims, to determine a course of action, or to persist in a resolve. The term naturally turns up in Chinese contributions to Western Free Will debate. In this paper, I explain zhi by working out a comparison that goes from East to West. I do a three-fold textual analysis of zhi focusing on the Mencius. I outline different usages found in the text, examine a (...)
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  43. Mencius and the Natural Environment.Cecilia Wee - 2009 - Environmental Ethics 31 (4):359-374.
    Environmental ethicists who look toward East Asian philosophies in their quest for a fruitful way of conceiving the relationship of humans to nature often turn to Taoism and Buddhism for inspiration. They rarely turn to Confucianism. Moreover, among those who do look to Confucianism for inspiration, almost no attention is given to the early Confucians, most likely because they are seen as embracing a humanist perspective—that is, they are concerned with how humans should relate to other humans and with the (...)
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  44.  20
    Is Mencius' Doctrine of 'Extending Affection' Tenable?Qingping Liu - 2004 - Asian Philosophy 14 (1):79 – 90.
    In his doctrine of 'extending affection' (tui en), Mencius holds that one can transform particular consanguineous affection into universal humane love by the way of 'taking this heart here and applying it to what is over there'. Through a critical analysis of the text of the Mencius, it is attempted to argue that although this doctrine can combine the two mainstays of Confucian thought, i.e., filiality and humaneness, into an integrated unity, it is not tenable within the Confucian (...)
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  45.  31
    The Concept of Fate in Mencius.Ning Chen - 1997 - Philosophy East and West 47 (4):495-520.
    Mencius, who often spoke of ming in different senses among which only one can be taken as fate, upheld two doctrines of fate--moral determinism and blind, unalterable fate--but he was prone to apply the former to collective entities, and the latter to individual persons. This bi-level distinction, which is at variance with the non-distinction in both Moism and Taoism, exercised a profound influence upon the minds of later Confucians.
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  46.  34
    Mencius on Jen-Hsing.Kwong-loi Shun - 1997 - Philosophy East and West 47 (1):1-20.
    The use of the term hsing in the Meng-tzu is discussed, along with Mencius' views on jen-hsing. It is argued that while the use of hsing need not connote something unlearned and shared, Mencius did view jen-hsing in terms of certain unlearned emotional predispositions shared by all jen. He regarded jen as a species distinguished from other animals by its capability of cultural accomplishment, and felt that it is the presence of the emotional predispositions that makes this possible.
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  47.  22
    The Concept of Yi (义) in the Mencius and Problems of Distributive Justice.Sor-Hoon Tan - 2014 - Australasian Journal of Philosophy 92 (3):489-505.
    This paper examines attempts to find a conception of justice in early Confucian contexts, focusing on the concept of yi (translated as ?appropriateness?, ?right?, ?rightness?, even ?justice?) in the Mencius. It argues against the approach of deriving principles of dividing burdens and benefits from the discussions of concrete cases employing the concept of yi and instead shows that Confucian ethical concerns are more attentive to what kinds of interpersonal relations are appropriate in specific circumstances. It questions the exclusive emphasis (...)
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  48.  93
    Xunzi's Systematic Critique of Mencius.Kim Chong Chong - 2003 - Philosophy East and West 53 (2):215-233.
    : Some commentators hold that Xunzi's criticism of Mencius' thesis that human nature is good depends more on Xunzi's definition of xing or nature than on substantive argument. Some also claim that Xunzi is committed to accepting Mencius' thesis. A more precise account of Xunzi's critique is offered here, based on an elaboration of his distinction in the "Xing e pian" between ke yi (capacity) and neng (ability). Others have noted this distinction, but no one has sufficiently appreciated (...)
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  49. Mencius.D. C. Lau (ed.) - 2003 - Cambridge University Press.
    Mencius, who lived in the 4th century B.C., is second only to Confucius in importance in the Confucian tradition. The _Mencius_ consists of sayings of Mencius and conversations he had with his contemporaries. When read side by side with the _Analects_, the _Mencius_ throws a great deal of light on the teachings of ConfuciusMencius developed many of the ideas of Confucius and at the same time discussed problems not touched upon by Confucius. He drew out the implications of (...)
     
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    Mencius, Hume, and Sensibility Theory.Xiusheng Liu - 2002 - Philosophy East and West 52 (1):75-97.
    Sensibility theory claims that, for any object x, x is good/right if and only if x is such as to make a certain sentiment appropriate. A realist position, sensibility theory claims conceptual and explanatory advantages over alternative metaethical theories. Sensibility theory, while revealing, presents a problem of its own: its central thesis involves an explanatory circularity. Here, a Mencius-Hume solution to that problem is offered.
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