Mencius expounded on the question of good and evil in human nature. The good and evil of human nature has been a controversial topic in Chinese history. Confucius believed: "Rich and noble are what people want, and poor and cheap are what people realize." "And in the book, there is little human affection, joy, anger, sorrow, love of material desires, and corruption.
What is righteousness? Father's filial piety, Emperor Huliang, Emperor Ti, Fuyi, Futing, Changhui, Young Shunjun, Soldier, Soldier, Chen Zhong, this is called benevolence and righteousness. It is difficult to eat and drink, and the great evil of the poor is dead, and the heart of the evil is also the heart of the evil. People grow their hearts and minds are unfathomable. So the understanding of human nature can be said to be many, many.
However, there are some people who have a hard time separating the good from the evil of human nature. For example, Mencius advocated that human nature is inherently good, and Qunzi advocated that human nature is inherently evil. Yang Xiong, surnamed Yang, is also a well-known breeder who advocates good and evil in human nature. Gongsun Tzu believes that there is no good or evil in human nature. As a matter of action, no one has yet given a definitive conclusion.
Because of this, this ** and debate on human nature has become a colorful chapter in ancient Chinese philosophy. In other words, there is no good or evil in human nature. Mencius believed that human nature is good, and the goodness of human nature is saved by water, and there is nothing bad at water. This is the inherent goodness of human nature, the possibility of learning and enlightenment through benevolence and righteousness.
So Mencius had to explain why human nature is good, and why evil deeds arise under the premise of such goodness. Therefore, Mencius put forward the incident and said: He believed that the four kinds of psychology are common to all people. What are the four types of psychology? It is the heart of compassion, the heart of enlightenment, the heart of concession, the heart of right and wrong, that is, benevolence, righteousness, propriety and wisdom, which are called the four ends.
He also used the example of a son who will enter a well and say that people have compassion. Mencius believed that when faced with this problem, people naturally develop fear and compassion, and the sick man is motivated by various utilitarian interests, because everyone has compassion. Therefore, this is a Mencius's innate human nature, which provides feasibility for the people to be good. The feasibility of this kind of person being Yao Shun provides a basis for Mencius to advocate the possibility of moral education and cultivation.
From here, it can be seen that Mencius can be described as well-intentioned. But if human nature is good and never evil, then isn't moral digestion and cultivation superfluous? In real life, there are indeed good and evil grandchildren, and being the same person sometimes is good and sometimes evil. So Mencius also made an explanation.
Look at a sentence from Gong Duzi and Mencius, once Gong Duzi listed the views that sex is not good and not good, sex can be good or not, and sex is good and evil. Mencius questioned, and Mencius replied: If it is one's condition, it can be good, and it is good. If the husband is not good, it is not wealthy. This is a clear answer to sexual goodness.
It can be seen from this that the theory of sexual goodness mentioned by Mencius is actually not a theory of sexual goodness, but a theory of sexual goodness. Everyone has the possibility of being good, and this possibility stems from the previous one. The heart of compassion, the heart of enlightenment, the heart of compassion and the heart of right and wrong.
If the theory of sexual goodness is defined as the theory of sexual goodness, this kind of explanation is very good for why evil arises. He believed that people are born with trouble, so there is the possibility of doing good. But this kind of thing becomes harm in the acquired environment, and people's present good heart is worn out, and evil is born.
Then he used the analogy of the cow wood and the wood of the cow mountain, and the wood of the cow mountain is hidden by the beauty of the mountain, and he teaches it to the great powers. The law can be beautiful, it is the pity of its day and night, the luck of rain and dew, and it is not the life of my sin. Cattle and sheep are insects and trees, and so on.
At this time, Mencius believed that the three lights were not his original appearance, but were mutilated by external objects, just as evil was not the original face of man, but was damaged by the environment. In this way, the cultivation of one's nature involves two aspects: on the one hand, we must strive to maintain our own good intentions, and on the other hand, we must pay attention to the environment, and it is inevitable that we will lose our distractions. The environment has changed, and it needs to be brought back.
Therefore, Mencius also said that the way of learning, just ask him to rest assured. From this, it can be proposed that the role and significance of morality lies in recovering people's lost kindness, so that the existential value of morality and the theory of sexual goodness avoid the danger of falling into the theory, and it is a system. What do you mean? On the one hand, it is necessary to maintain one's own kindness, and there is an important difference between a gentleman and a villain in this regard. The reason why a gentleman is different from a villain is that he is able to maintain his own kindness.
The second is to avoid environmental changes and maintain Shanxi.