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Behuniak, James. "Mencius on becoming human." Thesis, University of Hawaii at Manoa, 2002. http://hdl.handle.net/10125/3007.
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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 that results from this re-reading brings the text as a whole into focus. The central themes of the Mencius - the role of family, personal growth, moral development, and human advancement - are each understood within the framework of this alternative reading.Thesis (Ph. D.)--University of Hawaii at Manoa, 2002.
Includes bibliographical references (leaves 171-177).
xxv, 177 leaves, bound 29 cm
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Wan, Shun-chuen. "Virtues in Mencius an interpretation and justification /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B38978647.
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Wan, Shun-chuen, and 溫信傳. "Virtues in Mencius: an interpretation and justification." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B38978647.
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Ye, Changqing. ""Mengzi" 'shi' guan nian xing cheng yan jiu = The study of the formation of the concept of "Shi" in Mencius /." click here to view the abstract and table of contents, 2000. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b15941188a.pdf.
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Liu, Xiusheng. "The place of humanity in ethics : combined insights from Mencius and Hume /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.
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Niu, Zhixiong. "Sin in Genesis 3 and the understanding of sin in Confucius and Mencius." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Yang, Zebo. "Mengzi xing shan lun yan jiu." Beijing : Zhongguo she hui ke xue chu ban she, 1995. http://catalog.hathitrust.org/api/volumes/oclc/34719918.html.
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Lin, Yizhi. ""Quan" guan nian de yan jiu : cong Kongzi dao Mengzi = The study of "Quan" : from Confucius to Mencius /." click here to view the abstract and table of contents, 2002. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b17086942a.pdf.
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Zhong, Weicheng. ""Mengzi" de lun bian ji qiao fen xi = An exposition of debate skill of "Mencius" /." click here to view the fulltext click here to view the abstract and table of contents, 2006. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisft.pl?pdf=b19844426f.pdf.
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Liu, Ch'eng-hui. "Nouns, nominalization and denominalization in Classical Chinese : a study based on Mencius and Zuozhuan /." The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487694702784686.
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Chow, Chiu Tuen. "Shan yu e : Mengzi yu Xunzi ren xing lun zhi bi jiao /." View abstract or full-text, 2007. http://library.ust.hk/cgi/db/thesis.pl?HUMA%202007%20CHOW.
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Storey, Lyndon, and Lyndon Storey. "CLIMBING A TREE TO LOOK FOR FISH: MENCIUS AND KENNETH WALTZ DEBATE THE BALANCE OF POWER FROM ANCIENT CHINA TO POST COLD WAR NATO." University of Sydney. Discipline of Government and International Relations, 2005. http://hdl.handle.net/2123/723.
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This thesis introduces a " new " international relations theorist who is also, in fact, one of the oldest of international relations theorists. Mencius (Meng Zi 371-289 BCE) is well known to students of Chinese culture as a key figure in the history of Confucianism and in the history of China: the second sage no less. Yet modern scholars usually study him, if he is studied at all, for an idea of how " Chinese" think rather than as a thinker worth studying for his own sake. I decided to study Mencius as an international relations theorist in response to the common criticism that international relations, the academic discipline, is too "e; eurocentric". This criticism has been made many times. My goal however was not to repeat the criticism but to find a major thinker outside the euro-centric world. Such a thinker could be presented as an international relations theorist and thus demonstrate that we should indeed heed the critics of euro-centrism and make studies outside the euro-centric framework rather than simply announce that international relations is euro-centric and proceed to make another euro-centric study. This study of Mencius, qua international relations theorist, illustrates that point. Mencius lived in a world of warring states and tried to bring peace and order to that world. In the course of doing so he developed a sophisticated international relations theory which can be used to analyse events in the contemporary world. In this thesis I offer a comparison of Mencius and Kenneth N Waltz, a famous contemporary international relations theorist, to show the strength of Mencius theory. Mencius argues that an anarchical system of states can become an ordered one if the order is legitimised by what he calls " benevolence" , an ethic based on universal values. Waltz argues that values can never underpin an order that runs contrary to states interests. Once an anarchical international system has commenced balance of power formations will rise to stop it moving towards order. The disagreement between Mencius and Waltz is profound; it is not simply about the patterns of international relations ii systems but whether a policy of reform based on values can succeed in the international arena. Waltz, and the vast majority of international relations theorists, answer that question in the negative. This " ruling out" of progress distinguishes the study of international politics from the study of domestic politics. Mencius does not rule it out; he offers hope for progress and reform in the international arena. Thus the attempt to address one problem, euro-centrism, led me to approach the greatest problem, the denial of a role for values in the international world. The thesis sets out to show that Mencius international relations theory has greater explanatory power than the theory of Waltz, the arch positivist. The thesis also seeks to demonstrate that it is a mistake to rule values out of international politics.
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Park, JunSoo. "Confucian questions to Augustine : is my cultivation of Self your care of the Soul?" Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/22869.
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In this thesis I compare the works of Confucius and Mencius with those of Saint Augustine. My purpose in so doing is to show Confucian Augustinianism as a new theological perspective on Confucian- Christian ethics and Augustinianism by discovering analogies and differences in their respective understandings of the formation of moral self, particularly the acquisition of virtue, and how they believe this leads to happiness. Using the method of inter-textual reasoning, and assuming continuity between Augustine’s early and later works, I compare Confucius and Mencius’s xue (學), si (思) and li (禮) including yue (樂) with Augustine’s moral learning, contemplation, sacrament, and music respectively from chapter two to four. For Augustine the formation of the moral self is the process of finding truth in God. For Confucius and Mencius it is the process of becoming a person of virtue, which follows from growth in self-understanding in relation to the Way (道). For Confucians humans already have potential self-in-heart bestowed by Heaven whereas for Augustine the self is the metaphor of the soul in the struggle of both body and soul to be directed toward the love of God in which true happiness exists. In the concluding chapter, I propose a Confucian Augustinian synthesis as a new theological perspective on Confucian-Christian ethics and Augustinianism which offers a useful medium for the formation of the moral self by mutually making up for their respective weaknesses as revealed by this critical intertextual and cross-cultural reading. I argue that Augustinians can learn the value of public ritual practices and the public political self from classical Confucians whereas Confucians can learn from Augustine the value of spiritual experience in the moral formation of the pubic self. Confucian Augustinianism is teleological, constructive, political, public, sacramental and sin-virtue oriented theology. Confucian Augustinianism which is based on virtue ethics as common ground between Confucians and Augustine not only shows methodologies for engaging in public issues with civil society for its articulation of theology in the public sphere, but also provides profound spirituality with the engagement of Augustinian biblical and systematic theology unlike liberation theologies. In contrast to modern Augustinianism such as Augustinian realism (hope), Augustinian proceduralism (justice), Augustinian civic liberalism (love), and Radical Orthodoxy (love), Confucian Augustinianism highlights the virtue of humility and sincerity (誠) for the practice of love of God and neighbour by offering specific methods for cultivating self. Contrary to Confucian theology according to understanding of Heaven in the Confucian tradition, Confucian Augustinianism focuses on how to embody the Way of Heaven by cultivating virtue (德) rather than the theology of Heaven (天) or lists of virtues. By linking the self to family, community, nation, and transcendent God Confucian Augustinianism shows distinguishing ways for sanctification. Confucian Augustinianism is to seek true happiness by cultivating virtue and promoting inward, outward, and upward self through moral learning, contemplation, sacramental ritual, and music on the basis of biblical truth in a pluralistic global context. It can rectify the limit of Protestant individualism. Confucian Augustinianism is an own angle of Asian Christians on Augustinianism in the rapid growth of Christians in Asia contrary to previous Western Augustinianism. Confucian Augustinianism could make Asian Christians happy in truth.
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鍾偉成. "《孟子》的論辯技巧分析 = An exposition of debate skill of "Mencius"." HKBU Institutional Repository, 2006. http://repository.hkbu.edu.hk/etd_ra/691.
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Lin, Ai. "Mencius of Confucianism and Jonathan Edwards of Protestant Christianity: Intellectuals' Self-Awareness and the People's Self-Understandings." Thesis, Boston College, 2013. http://hdl.handle.net/2345/3158.
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Thesis advisor: Dennis HaleThesis advisor: Gerald Easter
Intellectuals' different self-understandings contribute to their development of different views on the people in society. And such different attitudes remarkably affect their ways of engaging their people in the specific cultural contexts. In the process of interactions, people's characters were established in their specific environments. Admittedly, intellectuals acted as intermediary between the core values/beliefs and the people. Fundamentally and ultimately it is our conceptions of God and our thinking of messages from Heaven that determines not only intellectual's self-awareness and their views on the people, but also people's actual self-understanding. I am trying to demonstrate that those lacking of sense of self-understanding were so tough to develop public awareness and take initiatives in civic participation, just like people in traditional Confucian society in ancient China. People of colonial New England were directed to cultivate their personal relationships with God and so also their sense of the self, which is compact with their active civic society
Thesis (MA) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Wong, Yee-Shing. "The responses of Chinese Christians to Mencius' hsing-shang-lun (the theory of the goodness of human nature) /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Ciccotti, Jesse Andrew. "Do sages make better king ? a comparative philosophical study of monarchy in the Mèngzǐ and Marcus Aurelius's Meditations." HKBU Institutional Repository, 2019. https://repository.hkbu.edu.hk/etd_oa/619.
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This project examines and compares the political philosophies supporting the centralized authority of monarchs elaborated by two major figures of antiquity, Mèngzǐ (Mencius, 372-289 BC) of the Warring States period in China, and Marcus Aurelius Antoninus (Μαρκος Αυρηλιος Αντωνινος, 121-180 AD) of the later Roman Empire. The texts that have transmitted the ideas of these two men--the Mèngzǐ and the Meditations--have shaped the political actions of rulers, as well as the ideas and ideals of political theorists, from their formation down to the present day. Each thinker made substantial claims concerning the role of a philosophically-oriented monarch in actualizing governance that is both benevolent and beneficent under a form of absolute authority. The present study will compare basic principles of Mèngzǐ's and Marcus's political philosophies as they relate to monarchical rule expressed in those two classic works, and draw from these principles to create a new criterion in political philosophy that can be used to critique contemporary political arrangements characterized by strong centralization of power. This project will not be a polemic for monarchy or strongly centralized political governments; it is an exploration into political philosophical principles advocated by Marcus and Mèngzǐ, demonstrating how rulers in strongly centralized political institutions can exercise their power in ways that result in good for the people, and how principles advocated by Marcus and Mèngzǐ can be transformed into a criterion for practical application in contemporary political settings, without having to resort to political philosophical principles popular in most Anglo-European contexts.
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WEI, MIN-HUI, and 魏敏慧. "A Reinterpretation of the Mencius“ Virtues Cultivation” —From the Dispute of Contemporary Mencius Interpretations to the Reconstruction of Mencius Theory on Human Nature." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/nnk3b2.
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博士淡江大學
中國文學學系博士班
106
This dissertation tries to compare and contrast contemporary reviews and reflections on Mencius Studies, to call for the practical meaning of his “Virtues Cultivation,” and to implement the understanding and interpretations into everyday life. It is developed based on the following three issues: 1. It asks whether Mencius theory of Human Nature has the Metaphysical connotations. What is the uniqueness of the Mencius Metaphysics, which can be differentiated from the Western Metaphysics? 2. It asks also whether Mencius Theory of Human Nature is a philosophy of “Subjectivity” or an approach to Heideggerian Existence Philosophy. 3. Then, it asks whether Mencius Virtues Cultivation is a kind of “Normative Ethics” or “Virtue Ethics.” Are there other possible interpretations of it? In this dissertation, I try to review the achievements of Contemporary Mencius interpretations and go a step further for a different view. Instead of taking it in the sense of Western theories of “Essentialism” or “Subjectivity,” I re-examine Mencius texts and explore the contexts of “how people cultivate virtues.” In this sense, Mencius idea of “nature” is not a given idea, but a process of learning and practicing from role models in past dynasties. It covers one’s whole life and features the dynamic and ever-transforming process. In conclusion, this dissertation reads Mencius Theory of Human Nature—Mencius Virtues Cultivation—a life philosophy of self-realization, which gives weight to practice, cultivation and enlightenment.
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Chang, Wei-Ching, and 張維晴. "Moral Political Philosophy of Mencius." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/25252201306857441338.
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碩士華梵大學
東方人文思想研究所
97
Earlier Chin Kingdom was the time when thoughts flourished. Development and achievements in academics then saw the peak of Chinese philosophical thoughts. Chinese philosophy had long focuses on thinking of people on settlement of body and mind. In human development, it is unavoidable to have gregarious life. The most urgent and important is to get along with people from one family, society and then one country. The Chinese philosophers started from this and achieved the unique thinking model. In political science, politics are the major activities in organization for people in gregarious life. Politics and people are inseparable. Chinese philosophers particularly emphasized people. Discussion of political models became the inevitable questions for Chinese thinkers. French philosopher, Etienne Balazs, said: “Chinese philosophy is political philosophy in foundation.” Sa Mengwu also said: “thoughts of our forefathers were political thoughts in China as well in western countries.” Any of the complete Chinese philosophical thoughts had to deal with political theories, as politics were related to our life. Facing the then social changes, thinkers in earlier Chin Kingdom in different schools proposed different opinions and viewpoints to meet the situations or find solutions. Said Mr. Lao Sze-Kwang: “In Confucius thoughts, there are three issues. The first one is how to build life order. Life order is ceremonies. Confucius’s earliest wish was to re-approve cultural system in Zhou Dynasty, to rebuild ceremonies and life order. Confucius had been famous for being familiar with ceremonies from the beginning. Thus, to build life order, one must find a legitimate order to govern. The second issue is how to build a legitimate order. Legitimacy is righteousness; the relation between legitimacy and righteousness is: based on righteousness, a gentleman promotes with ceremonies.[1] To go further, the issue of legitimacy occurred; the third issue is: what can legitimacy do? Therefore, Confucius proposed benevolence.” This explains the three issues that Confucians in earlier Chin Kingdom would like most to solve. Among all schools in earlier Chin Kingdom, Confucians’ thoughts were closest to life. Ethics and morality were from people and relation among people in implementation of virtues of individuals in how people are people from daily life. These are the most human nature philosophical thoughts. Confucians’ thoughts approved the inner moral values of people and practice of inner moral values was the highest goal in life. Mencius once said: “People dwell their heart in benevolence, the most immense residence in the world; they follow the justice, the most righteous place and the widest road in the world. In success, they lead people; if not, they go their own way of justice. Neither riches nor honors change their moral integrity; neither poverty nor destitution shakes their ambition; neither powers nor force makes them bend over. Such people are genuine gentlemen. (Mencius, Tengwengong II) The central ideas of Confucians are combination of moral ethics and politics. Lao Sze-Kwang said: 「Mencius succeeded thoughts of Confucius and further promoted… Mencius positively set the foundation of virtues of benevolence and righteousness. It is the theory of human nature born good. Benevolence and righteousness are inside our mind, not outside as the center. Based on this, the basic issue of Mencius doctrine is: how can one go from non-benevolence to benevolence? The answer is the four ends in theory of human nature born good and the extended meaning. Confucianism made a big stride here” What Confucians care about is people. Inevitably, they thought of problems from human nature. Confucius did not specify good human nature but said positively “benevolence starts from oneself” and “when we seek benevolence, we get close to benevolence.” This shows benevolence is in our heart; Mencius further emphasized of good human nature, which differentiated humans and beasts. People are born with good nature. Good nature is in our heart, not learnt from outside world. As politics are combination of gregarious activities of people, Mencius talked about politics with human nature. Virtue in politics became Mencius’ foundation on politics. From moral ethics, he developed his thoughts on politics. Established of political order became the process of moral influence, accomplishing the entire morality political theory. Based on the principles, emphasis of people became the necessity in moral politics. Ruling people, rulers had to meet the needs of the ruled. Respecting people’s opinions led to good politics. Mencius considered politics as extension of moral ethics to intertwine human spiritual ethics with politics in reality to form his unique political theory. Mr. Lao Sze-Kwang said: “In China and India in the east, moral philosophy enjoyed more mature development than in the west. Philosophy in China and India focused on moral practice. Although moral philosophy theory is not the same as morality, with foundation of morality, it is easy to put theory into practice. ” Xu Fuguang also said: “Mencius talked about benevolence and righteousness in politics and concrete contents of benevolent rule. He wanted to turn over the idea of importance of rulers from the beginning to the end in politics. Instead, he aimed at politics for the people. This is a very significant event in history. Mencius emphasized moral values because Confucians respected moral life of people, which could only be enriched through personal control and restraint. It can only be fully completed in subjective and objective practice and moral values can then be manifested. This paper explains the ideal world mainly on moral values with secondary emphasis of social values with Manlius’s theory of human nature born good in connection with his moral political thoughts.
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KUO-HUA, TSAI, and 蔡國華. "Mencius "goodness" and Its Practical Application." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/yp7edh.
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碩士玄奘大學
中國語文學系碩博士班
102
Scholarly our country, from the founding of the Zhou dynasty, King Wen, King Wu, Duke of Zhou, Confucius, Mencius, all the way to pass down the ancient sages,leaving us very much of the holy Sermon, these holy church Sermon dimension Yi our social order, let monarch monarch minister, Fucizixiao, Xiongyoudigong, after three years and the same, which is rare in countries around the world. Among these Sermon, "Mencius" of "goodness theory" advocated people are basically good, very good for the hearts of mankind Governor positive features. However, since the late Qing Dynasty, for various reasons, resulting in the country suffered great humiliation, loss of self-confidence intellectuals of "Mencius" of "goodness theory" also has all sorts of misunderstandings. Thus since modern times, the hearts of mankind decay, causing social disorder, very bad. This paper hopes to "Mencius" of "goodness" Mencius "," On Human Nature "function, so attempts through the" 孟子生 level and its historical background."Advance understanding of Mencius's life and background, to explore the reasons for the establishment of Mencius, followed by through the "Outline of Human Nature," "Mencius' discussion ',' discussion of other ancient Chinese theory of human nature," to explore the connotation of human nature, and through the vertical and horizontal comparison, recognizing "Mencius", the connotation and value of "goodness theory" of . "From" Guodian Bamboo Slips "On Gaozi" inborn nature "of the" raw "and" sex "have not" is to clarify the meaning of "sex" word of Mencius era. Finally, from a political, educational, Management of "Mencius", "On Human Nature" in three areas in the function of modern society, to contribute a little to get to the root of modern society's.
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Yu-Shuei, Tsau, and 曹喻水. "Mencius Ethics of pure goodness research." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/53016876250914523674.
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碩士國立成功大學
中國文學系碩博士班
96
Mencius’s ( B.C. 372~ 289) Thought development ever since experiences successively 2,000 yearses, It ethics' development, Along with west philosophy with ethics will relative to dissert 's introduce with stimulate, Therefore supply many entity and abundant of discuss face to. This paper exertion " Mencius " Text as Mencius’s ethics thought exploratory core, Touches promise man of care ethics, As different ethic angle of view cut-in. Chief disserts count area divide into five chapters: First a chapter exordia. Goes firstly expound text's problem consciousness, Researches category with means and active research finding. The second chapters discuss Mencius to kindness ethic in reasonable road and practice. From commends it ethics' meaning contain ( significatum) Real includes conscience be good at of at the beginning with humankind ambition personality's ultimate hunt, Talks and its inwardness source, Mutual treatment view, Apriority, Ands to politics, Society and educates domain of practice. The third chapters study and discussion Mencius of moral emotion with moral care. From humankind nature emotional is enamored with with can't bear, Discusses family relation of underlyings order. Benevolence person of teach others by one's example heavies to teach by word of mouth, But interpersonal of speech mention indicates and dialog, Alreadies introduction moral care or emotion hurt 's situation, Possesses come into being with destroy 's strength. The fourth chapters Menciuses to kindness ethic develop of current generation value. From promise man cares reasonable road get 's enlightenment in ethics, Ethics relation how hold together, And spans era with clime, Mutual will complement and stimulate dang come out better of practise model. And primaries be good at with move choice 's key, When people on the verge of death, Is good at will exert 's importance, Includes to honest of seek, With culture saint personality's ambition; At last is relevance Mencius to kindness ethic from everyone all have of initial conscience, Permeates self-discipline of feel send repair is of moral bound, Goes to dear family and to people benevolent of link up thought, Looks for feel no qualms conscience's moral joy. The fifth chapters conclusions. From Mencius’s thought vein look for unravel thread it thought of negative with enthusiasm. General mention Mencius’s ethics view this be good at, Morality rationality with moral emotion hand in pile up under, Permeates people oneself of disenchant with self-discipline, Beginning can let ethics relation obtain proper but long-term development.
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KE, SHU-YUAN, and 柯淑媛. "Exploration of Mencius People-Centered Ideology." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/02222228653024909746.
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碩士華梵大學
東方人文思想研究所
104
The Warring States Period is an era of the social chaos and the competition. The Vassals of the states recruited the talents to reform, trying to strengthen the power of the country in order to get the victory of the annexation war. The various factions presented different advice of reform in response to the needs of the governors of the states. From the remarks of Mencius to the ideologies, Xu Xing, Mozi, and Yang Zhu, we can realize that although the each ideology contains people-oriented ideology, they all focus on “nourishing the people”, and there are few advocates about the moral culture such as “people with goodness” and “educating the people”. In comparison, Mencius’ people-oriented ideology is rich in contents and has the unique features. The Mencius’ advocate that the people are precious originated his firmly belief of the inheritance of the previous kings, and he proposed the theory of the innate goodness as the foundation. From the saint to saint inheritance of the context of the Confucian orthodoxy, he expressed the connotations of his people-oriented ideology. In terms of the formation of the theory, the theory of the innate goodness originated from Confucius’ ideology of the benevolence. After the investigation of the Zisi school of thought, benevolence-internal and righteousness-external, Wu Xing originated from the internal consciousness and evolved to the Mencius’ advocate that the benevolence, the righteousness, the courtesy, and the wisdom root in the heart, and he further affirmed the kindness that the people are born with. Therefore, the Mencius’ people-oriented ideology takes “the good nature” and “people are good” as the core, and he advocates that the administrator should value the good nature that everyone has and expands his own conscience, and the administration should be people-oriented, letting people take care of their parents and bury them without regrets, and the life and the property are safeguarded. On this basis, Mencius further emphasized that the administrators should lead by example and induced the people to expand and save their possessed good nature and achieve the society where the benevolence and the righteousness are good. In this way, the administrators will achieve the kingcraft and rule the world, and the social order will be restored. On the contrary, if the baronage is cruel and tyrannical, Mencius advocates that the people could replace them with a benevolent person based on the good nature. From this, we can see that the Mencius’ people-oriented ideology highlights that “the people are good” is the foundation and the source of the value of the social order, and it is the core of his ideology. Although the advocate of Mencius was not adopted by the kings in the Warring States Period, the meaning of his ideology that transcends the time has a great impact on posterity, especially the modern Chinese society. The study mainly makes an example of Wang Anshi, who promotes the Xining Reform Movement in Northern Song Dynasty, Huang Zongxi, who writes Waiting for the Dawn in the Ming-Qing transition period, and Sun Yat-sen, who overthrows the Qing authoritarian regimes in the end of Qing Dynasty. The study separately investigated their own inheritance and innovation from the content and features of the Mencius’ people-oriented ideology to form the self-thought assertion, and then it demonstrates the historical impact and value of Mencius' people-oriented ideology. Specifically, Wang Anshi affirmed that the people have the influence about the fall or the rise of the country and he advocated that the country should be people-oriented. Huang Zongxi affirmed that people are the key to the society’s development and progress. He advocated that the emperor and his ministers and all the set of the decrees and system should be beneficial to the people as the priority. The “Three Principle of the People”, which is advocated by Sun Yat-sen, combines the ideologies such as Mencius’ theory of the good nature, people are more important than the emperor, being rich before the teaching, and it further practices the orientation of people and forms a democratic country. Thereby it clarifies Mencius' People-oriented ideology contains "people are good" as the core value, which shows the enduring spiritual strength.
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Ko, ya-qing, and 柯雅卿. "Studies of Tai Chen''s Mencius theories." Thesis, 1996. http://ndltd.ncl.edu.tw/handle/13715911932781566714.
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Sato, Masayuki, and 佐藤將之. "A Study for Political Thought of Mencius." Thesis, 1993. http://ndltd.ncl.edu.tw/handle/25920103223501113569.
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Tsai, Yue-Chang, and 蔡岳璋. "A Study of Mencius' Ideology of Sage." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/52814276730276610142.
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碩士華梵大學
東方人文思想研究所
104
The idea that "everyone can be a sage" is one of the traditional spiritual elements of Chinese culture. In this context, this paper tries to explore the evolution of the concept and meaning of sage by focusing on Mencius' Ideology of Sage and probing into the origins of sage before the Yin and Zhou dynasties, as well as to determine the historical significance of Mencius' Ideology of Sagein the evolution process —from worshiping God in the Traditional Ideology of Sage to worshiping saint in Spring and Autumn Period. It starts with the discussion of the "theory of original goodness of human nature" and "theory of kingly way benevolent government" mentioned in Mencius' Ideology of Sage to illustrate the idea that "sage is the supreme ethical relations" bears the expectation that sage should be at the top of Principal Relationships and Constant Virtues while achieving "dedication, intellectuality and knowing fate" and internalizing the four cardinal virtues of "humanity, justice, propriety and wisdom" and looking into the heart to accomplish the sage realm of “Unity of Man and Nature” to turn the natural endowments into real actions. The idea that "sage is the same with me" in "everyone can become Yao and Shun", together with the four typical saints for generations, expands the standards of being a sage as well as represents Mencius' own attitude towards saint and highlights the historical value of Mencius' Ideology of Sage. The influence of Mencius' Ideology of Sage can be seen from the ultimate recognition of the value of sage by the scholar officials since the Song Dynasty who contributes to the practice of "everyone can be a saint" by promoting "studying to be a saint". Their spirit of "serving people worldwide as one's duty" represents the responsibility a sage can take at a time when the country in peril. From the aspect of politics and society, Mencius' Ideology of Sage emphasizes that a sage ruler should not only build a strong political power but also develop a people-oriented administrative policy of "giving priority to the ordinary people". A sage ruler should stimulate the virtue and goodness of his people to show their sense of mission and create a simple and sincere society by seeking his own inner virtue and goodness and guiding his people with the four cardinal virtues of "humanity, justice, propriety and wisdom". Meanwhile, the intellectuals, hoping to inherit the culture of saint and become the propeller of the culture, represents the value of sage of being "adaptable and reasonable as well as benevolent and intelligent" during the long history course.
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Wang, Chi Ren, and 王啟人. "The Study Of Mencius People-Based Thought." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/84840713904954036355.
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FENG, CHOU HUI, and 周惠鳳. "The Study on the Principles of Filial Piety of Confucius and Mencius from “The Analects of Confucious”and“Mencius”." Thesis, 2004. http://ndltd.ncl.edu.tw/handle/3j2skb.
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碩士銘傳大學
應用中國文學系碩士在職專班
92
論文摘要 Abstract The Study on the Principles of Filial Piety of Confucius and Mencius from “The Analects of Confucious”and“Mencius” In recent years, our social formation has dramatically changed. At present industrious and commercial times, although we have prosperous economy and wealthy life, most of people have turned to utilitarianism and individualism. Such style of short sighted, instant benefits seeking, deceiving each other and harming other to benefit themselves have made people think only realism and lacked human interest. That also has led to the decline of the traditional principle of filial piety and shaken the basis of cultural basis on which our country stands. The whole society has actually fallen into an unheard-of calamity of befuddlement and terror. In today’s society, crimes such as fighting, killing, robbery and looting emerge one after another and the average age of criminals is lowering, startling social news make people greatly upset. They need authority and all ranks and classes of society to reform from bottom. As ethics and moral decline and all kinds of social problems break out, we should conduct fresh exploration into the deeper layer of connotation of the culture of filial piety and find out rules that could meet the pace of living of modern people to rectify social style of work and regenerate culture that are top priority works we could not afford to wait. “Filial piety” is the unique product of Chinese culture. Not one country or one nation in the world attaches importance to the principle of filial piety like Chinese. Since filial piety is root of all morals, Confucius and Mencius particularly emphasized the principle of filial piety and did every effort to expound and advocate. The rational concept of our humane thought is “benevolence” and the core for practice is “filial piety”. Filial piety begins from family in which everyone has to respect his parents first, then expand to the loyalty to monarchy of country. “Filial piety” is one of good behaviors and good virtues emphasized in traditional Chinese culture. Since Confucianism most advocates mind and actions of filial piety that not only find the source of life for filial peity but also concretely guide us to face squarely this really existent virtue that we could understand and take action without needing to learn and needing to consider. The research, therefore, is trying to analyze how Confucius inherited our ancestor’s concept of principle of filial piety and found the source of life values for filial piety and how Mencius discussed filial piety from “human nature is good” theory. Chinese thought “filial piety” is the root of all morals and all education and culture in our civilized society are produced from the virtue of “filial piety”. That’s why we know to love our parents and respect parents and accept our parents’ guidance and teaching in our childhood; serve our society and love our county in our middle ages; accumulate exploits, establish reputation and turn over achievements to our descendants in our older ages. That is the process of filial piety and continued development and evolution of generations of civilization. The thesis is divided into seven chapters. The first chapter is introduction. The second chapter explores the background that the thought of principle of filial piety Confucianism and Mencianism is born. The third chapter explores the sources of thought of principle of filial piety Confucianism and Mencianism. The fourth chapter explores the connotation of thought of principle of filial piety Confucianism and Mencianism. The fifth chapter explores the characteristics of thought of principle of filial piety Confucianism and Mencianism. The sixth chapter discusses the values and influence of thought of principle of filial piety Confucianism and Mencianism. The seventh chapter is conclusion. Key words: The Analects of Confucius, Confucius, Mencius, principle of filial piety, human nature is good.
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JANG, IA-RU, and 張雅茹. "A study of Mencius in Early Ching Dynasty." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/87933947502964026898.
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碩士臺北市立教育大學
中國語文學系碩士班
96
“Mencius” has played a very important role in Confucia traditions and scholarship, which further enhances all ranges of Confucianism, such as its theory and morality philosophy, and accordingly adds depth and enrichedness to the ideology of Confucianism. Before Song dynasty, Mencius was considered a hidden study. However, with the full support and advocacy from Song scholars, Mencuis had then based itself in Chinese scholarship history. Different sects were thus prevailingly developed from Mencius. Having gone through trials from Song, Yan to Ming dynasties, Mencius reached its peak in Ching dynasty. This study is to discuss the accomplishments and researches on Mencius and to analyze the value and symbol of Mencius, and then observe the influences it had brought to the study of Jing Xue during Ming and Ching dynasty There are three sections in this study to generalize the past studies on Mencius: First on the discussion of whether the change of scholarship tendency between late Ming and early Ching affected the study of Mencius. The second section concludes and generalizes the perspectives and principles of different works written about Mencius by scholars in early Ching dynasty. The third section summarizes the results gathered in the second part to point out the influence Mencius had brought to Chinese scholarship history and to identify the value and significance of its existence.
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Weng, Li-Chao, and 翁麗昭. "The Study of Mencius’ Theory of Self-cultivation." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/59433619560788930593.
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碩士華梵大學
哲學系碩士班
101
This study aims to analyze the framework of Mencius' theory of self-cultivation, figure out how to solve the predicaments in life, establish the perpetual values in life, and in turn find out a possible way to settle down and decide one’s destiny. Mencius' theory of self-cultivation is based on the theory of humanity, affirming that human beings possess four kinds of goodness in the very beginning of one’s life, so everyone has the potential to transcend himself and become a sage. The origin of Mencius' self-cultivation theory is that the humanity tends to stray because of negative environment; therefore, the priority of realizing self-cultivation is preserving the goodness, extending the four thresholds of goodness to everything in the world at first, and then doing benevolence to cultivate the “Hao Ran Zhi Qi” and the spirit of sticking to goodness and not being influenced by external environment. By understanding and practicing goodness, one can become a sage with ideal personality and realize the eternal value in life. Finally, the ultimate goal of benefiting and enhancing the life value of people can be completed. The subject of this study is “Mencius' Theory of Self-cultivation,” based on Mencius' philosophical system. The study consists of five chapters. The first chapter is preface. The chapter two to five elaborate the theoretical basis, the origin, the development, the fulfilling process, and the contribution of Mencius' self-cultivation theory, along with a concise conclusion in the end.
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Ching-Jen, Chang, and 張青仁. "《 Mencius’ Political Philosophy ─ Its Transcendental Ground and Limitations 》." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/35143627539563965375.
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Rau, Tzuu-yaw, and 饒祖耀. "A Study in Mencius'' Thought of Just Wau." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/45009568756847605062.
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CHAN, PI-TSUN, and 詹璧存. "A Study on Philosophy of Education in Mencius." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/73325953896335334384.
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碩士輔仁大學
哲學系
105
An academic thought, often with the evolution of the trend of the times, and change, so the cultivation and development of an academic thought is an important key to cultural construction, especially today is a time of cultural exchanges between China and the West, we should not only on the one hand to learn foreign New knowledge, but also should study the inherent ideas, and to carry forward, so that the culture can be more perfect, people can naturally improve the morale. Education has a different purpose and way from ancient times to present. From the Greek era, the philosophy of education is based on the individual, the purpose of education is to develop personal characteristics, cultivate individual personality as the main purpose. In contrast, China is also a cultural power, the history of Chinese education is also a thousand years of development, which in turn Confucianism as the main professor of Chinese education and learning direction. From the point of view of "education", Mencius argues that education focuses on the inspiration of human nature, through the ethics of human nature to create a perfect personality, and from the beginning of the term "education", from the first proposed Confucian scholar Mencius point of view, The foundation of education is the need of human nature, the realization of the realization of the meaning of life, to show the value of human nature, and for human values, people's attention and people in the universe status, also give great attention. Humanity through the realization of education, for Mencius, the realization of human nature is to carry forward the human nature of the people, so that the heart can be implemented in the social community, so that their own virtue more full, and in the virtue Of the constant conservation and operation, so that the human nature is full of success, to achieve "up and down with the world with the flow" (dedicated to the thirteen chapters). And to achieve human nature, the first to see the "sex" connotation, people are different from the beasts of the "a few Greek" Department, to expand the people held by the righteousness and wisdom of the end. At the same time, people living in social groups, in addition to holding the heart, self-cultivation, more importantly, the spirit of the specific implementation of the human relations between the people, to practice morality, "poor is immune, up to the world. In the practice of morality, mankind is in harmony with the heavens and the human being, and the fulfillment of human nature is fulfilled. " Its nature, then know the day, carry its heart, keep its sexuality, so the day also. "(Dedicated to the previous chapter) through the heart of knowledge, keep the heart to know heaven and earth, Spirit, so this study intends to Mencius's view of heaven and human nature and cultivation theory as the steel structure of this article to explore the history and connotation of Mencius philosophy of education.
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Sun, Nai-wei, and 孫乃崴. "Thesis Topic: Study of Shun’s Story in “Mencius”." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/55465792947577400137.
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碩士國立臺北大學
中國文學系
99
There have been so many books to be associated with the study of “Mencius” to the extent of overabundance, and due Shun is talked about across the three eras respectively as “Mythology”, “Witchcraft”, and “Confucianism before Qin Dynasty”, plus the Shun figure had been quoted over and over in “Mencius”, the writer here would like to use “Shun” as the medium, with attempt to observe the contents and illustrations of Shun’s stories under those different times by way of concrete scenarios, moreover, through the legacy and transformation of Shun’s image in different manuscripts, to explain the meanings of relationship between Shun and “Mencius”, in order to point out clearly what the differences are between Mencius’s principles and the Confucianism in both Song and Ming Dynasties, as well as their affinity with mythologies and witchcrafts. The first chapter is Introduction, to illustrate the research motives and methods of the paper. In the second chapter about “the mythological image and meaning of Shun’s stories”, to indicate that Shun being depicted as hero in the mythologies is basically an aggregate psychology in thirst of a true hero by the forefathers. To then further explain from the scenes where Shun was portrayed to be born from Phoenix, able to be transformed into a dragon, as well as a totem of having animals as family, in which the thought lines of “substance and oneself as one” and the characteristics of a maternity society. In the third chapter “Transformation and Legacy of Shun’s Stories in ‘Mencius’”, to make comparison of differences for Shun’s figures between the Mythologies and Mencius, illustrating the role characteristics and scene contents in both manuscripts, while the descriptive manners were varied, however, the thoughts hidden in them are all with emotional substance, to be enduring and transcended. From “one substance” to “one essence”, both of them were actually nurtured by a mother land of the same cultures. In the fourth chapter “Discussions of Ethics and Justice Involved Shun’s Stories in ‘Mencius’”, to illustrate respectively in the two story scenes-“Shun Was Howling in the Fall” and “Shun’s Father-Ku Sao Killed Someone”, which under the pattern of “Heart-Human Nature-Heaven”, filial obedience and fraternal duty are with the deep meaning to go beyond the fulfillment of life based upon the full substance of Way of Divine Heaven and Human Ethics as in one, at the same time, to also get a peek on the characteristics of “Emotions and laws were bound together” in the ethics of Confucianism. In the fifth chapter “Core Meaning of Confucianism for Shun’s Stories in ‘Mencius’”, to indicate that for Mencius, Shun’s figure was with three major meanings, including “Intrinsic of Human Nature As Goodness”, “Filial Obedience and Fraternal Duty”, and “Taoism”. For Shun, he had a heart to connect vertically with the Way of Divine Heaven, at the same time, to give out favors horizontally to people, eventually to become the moral benchmark across times and space. In the paper, with the transformation and legacy of image in Shun’s stories, to make investigation on the meaning of relationship between Mencius and Shun, and to indicate that the study of Mencius stressed on the ethics of both filial obedience and fraternal duty, and the goodness of human nature must always be developed among the interactions of human relationships; moreover, to make explorations on the origin of Confucianism in both mythologies and witchcrafts, and to state that the discussions of human nature in the Confucianism before Qin Dynasty must be put into perspectives with the Way of Divine Heaven.
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Chung, jung-jang, and 鍾贇揚. "The study of the moral phylosophy of Mencius." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/22062689933896085068.
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鄭守定. "The comparison of humanity between Mencius and Plato." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/5sdg5f.
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Tsai, Shih-Wei, and 蔡士瑋. "A Study of Happiness in the Analects and Mencius." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/uh6dn2.
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碩士國立臺灣大學
哲學研究所
96
A Study of Happiness in the Analects and Mencius Abstract This thesis has three chapters. Chapter One concerns yue (樂) as music, the second discusses le (樂) as happiness, and the last one examines how le (樂) can have implications for ethics and aesthetics. Chapter One has five sections. In section one, I discuss the meaning of “fulfillment in playing music”(成於樂), focusing on the relationship of “fulfillment”(成) and music (樂). Then, I discuss “harmony”(和) as the main impact of music. According to this conception of the spirit of music, I view “ren”(仁) from the ground of music; it’s deeper meaning may lie implicit in “the theory of blood and qi”(血氣論). The last section discusses the problem of will (志)-qi (氣) in Mencius. I examine le (樂) as happiness in Chapter Two, in two sections. In section one, I use Mencius’ “the three main happinesses of the superior man “(君子三樂) as the framework; Section two discusses “happiness” in the Analects. In the first section, I elaborate on the social and historical ground of happiness. The ground of happiness is found in “leisure” and the tradition of witch (巫). As a foundation reference confirming my view is the interpretation history of, “I give my approval to Dian”(吾與點也) in the Analects. In the section two, I discuss the context of yue and le (樂) in the Analects, building on cues from the discussion in Chapter One. Chapter Three divides into three sections. The first one concerns the construction and position of le and yue (樂) in aesthetics, in light of professor Fu’s article and Kant’s aesthetics. Section two focuses on ethics. I use Aristotle’s eudaimonia as a foil to le (樂), as both form core concepts in the respective systems of ethics. Section three concludes the thesis. Key Words: le (樂); yue (樂); the Analects; the Mencius; music; happiness; witch(巫); leisure; aesthetics; eudaimonia
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Chou, Yu-ting, and 周宇亭. "Mencius' Moral Philosophy─On two methods of moral practice." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/5342xr.
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碩士國立中央大學
中國文學系
103
In this paper, two contrast after Mencius and Kant, nyi-jywe-tyi-jeng" of traditional Chinese moral practice of a reconsider.And in nyi-jywe-tyi-jeng" based the of reconsider morals provide another approach in Mencius. Mou Zongsan reconsider Kant prospective sentence, Kant provided proof approach,that does not need to join the free will,but through a greater understanding of the moral law, and then into the emotional reality of the will, moral practice may have a more complete. Mencius described in the literature in addition to the nyi-jywe-tyi-jeng" more analysis of the moral law, Later proved the philosophy of the mind and Neo-Confucianism all the one way. In fact complementary to each other, all can not be biased against the party. Mencius affirmed free will as a true rendering, while the rule of understanding also detailed analysis and explanation. According to Kant, through this kind of moral analysis and display, then people can progressively pure of self-will, unlike the traditionally limited only Mencius all the way in while also illustrate theoretical Mencius Confucianism for future generations of the founders.
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Tsai, Hsing-Yu, and 蔡幸妤. "The development of Chu Hsi''s Interpretation of Mencius." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/12223573330882679122.
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Wang, Chun-Ping, and 王君萍. "Yu Yun-wen's research on thought of Respecting Mencius." Thesis, 2007. http://ndltd.ncl.edu.tw/handle/73027255407236713806.
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碩士世新大學
中國文學研究所
95
The terminology of “The Movement of Advancing Moncius’s Position” was proposed by Zhou Yu-Tung in 1933. This movement was started from Mid-Tang Dynasty. It reached to the climax until Zhuxi's “Commentaries on Four Books”. During this time, the “Worship Mong Fraction” was appeared, which praised Moncius and his books mainly, and the “Non Mong Fraction” was also appeared, which doubted and criticized the thought of Moncius mainly. The “Tsun Mong Pien” of Yu Yin-Wun was one of representative book of “Worship Mong Fraction”. This paper describes the process for the update book of Moncius, and why the “book of Moncius” had received the enthusiastic discussion in Sung Dynasty, then according to the sequential chapters of “Tsun Mong Pien” to analyze and describe the major viewpoints of “Pien Mong” in “Doubt Mong” of Xie Ma-Kwang, “Common Language” of Li Gou, “Skillful Garden Tradeoff” of Hou Zheng, “Pierce Mong” of Wang Chong, and “Explanation for the Analects of Confucius” of Su Shi, and the allegation of Yu Yin-Wun on them. Finally, it describes the thought of Yu Yin-Wun in “Tsun Mong Pien, Annex”, in order to understand how he praised Mencius, the gains of study on “book of Moncius”, and the relationship between the theories of two Chengs when he discussed the goodness and evil of people.
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Kim, Min-Kyu, and 金旻奎. "The study of Mencius' Theory of Moral Self-Cultivation." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/77979111073973625819.
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碩士輔仁大學
哲學系
103
The moral self-cultivation theory of Mencius is based on Heaven, mind, nature as it’s metaphysics. As the basement of his ethics, Heaven is very important concept; and start from Heaven to mind, nature, destiny, he develop ‘fully explore mind, know nature, know Heaven’ as his moral metaphysics. Mencius carry forward the Heaven from Confucian and Confucianism, make heaven as the basement of metaphysics in Confucianism’s ethics. Mind is very important in Mencius’ cultivation theory. The theory system of Mencius, is based on his philosophy of mind, it also is the center of his cultivation theory. Mind in Mencius is the moral mind. nature in Mencius is different from Kao-tzu in moral good as the reason of difference of human between animal, the mind is the nature of human as human being. Mencius claim the nature of human is good, according to mind is good, so nature is good , as human nature have the mind of four origins as a good seed. He also claim the require of Heaven is the inevitability foundation of ethics practice, by the internal relationship via combine mind and nature. In other words, although human nature have the subjectivity, but the more important is the require of Heaven as the source of human that can practice moral good. In the result, the extension of human nature is the realize of the require of Heaven. Mencius’ self-cultivation theory is based on the theory of original goodness of human nature, although he attach importance to the internal moral and capability of subject of cultivation, rather than negle cting Heaven the source of internal moral in human being, he combine the truth of Heaven and the way of human that same as the virtue of Heaven and the virtue of human. The impetus and motivation of Mencius’ self-cultivation theory is the truth of Heaven and the require of Heaven, therefore it is inevitability for his self-cultivation theory. In other words, there is inevitability in the require of Heaven to mak e human doing cultivation by their moral nature. Hence everyone should accomplish the require of Heaven by ‘fully explore mind, know nature, know Heaven’,‘preserve mind, nourish nature, serve Heaven’ and cu ltivate themselves by awaiting destiny, this is the way to realize the require of Heaven, it’s the prac tice principle and goal of Mencius’ cultivation theory, it also is a duty. The principle of Mencius’ self-cultivation theory is ‘benevolence and justice in mind’, as the princi ple of moral judgment call ed ‘stay in benevolence and act by justice.’ The purpose of Mencius’s self-cultivation theory are 'men tal stability’ and ‘being sage inside and being kingly outside'. ‘mental stability’ is the practice of ‘being sage’ , means the complete of cultivation.‘being sage ins ide and being kingly ouside’ is the extension from one’s to others, as self-cultivation and help other people. There are three parts in Mencius’ cultivation theory: the practice of self-consciousness, the practice of develop and expand human’s goodness, and the practice of complete saints’ virtues. The prac tice of self-consciousness means the beginning of cultivation, it contain ‘seek to recover original goo d mind’ ,‘self-reflection’ and ‘follow greater part.’ It is to realize the moral ability of one’s cons cience, to promote the internal good after reflect one’s thinking, speaking and behavior. the pract ice of develop and expand human’s goodness is to extend and practice one’s ‘benevolence mind’ as 'expand fo ur origins’ ,‘elevating motive, hold will’ ,‘understand words, nourishing moral energy’ aggressively. The practice of complete saint’s virtues is the practice to complete the self-cultivation and it’s prac tice by ‘completely suit oneself to his own form’ and ‘nourishing sincere personality.’ The cultivation theory of Mencius can explantory to three parts in philosophy: ‘immanence of morality', ‘unification of Heaven and human’ and ‘moral idealism.’ The moral self-cultivation theory of Mencius can be tenable in the ‘unification of Heaven and human.’ The point of Mencius’ theory of the relation ship of Heaven and human is to mutual intercourse between Heaven and human, by internal reason from the require of Heaven. To Mencius, the purpose of life is to extend the good which is what human being as human being to serve Heaven, realize the require of Heaven, these are complete virtue, complete saint’s virtues. In Mencius, everyone can be Yao Shun, therefore there is no evil man, just the cause of surrou ndings and cultivation.
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Lung, Chou Chin, and 周金龍. "The theroy and practice of human nature of Mencius." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/38375755286804878521.
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Tseng, Li-hua, and 曾麗華. "On practice of Mencius ethical thought in character education." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/59290397020600334833.
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Tsai, Hsiao-Yu, and 蔡筱雨. "Confucianist Therapeutics—On the Mencius''s self-cultivation Theory." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/04092837842376735460.
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碩士淡江大學
中國文學系碩士班
97
The essence of Confucianism is the study of life—settling life down via the experience and practice of life to succeed a perfect characteristic and fulfill the meaningful value of human beings. Therefore, Confucianist therapeutics not only cures the illness and pain in our life, but also enables life to return to their roots and further coheres life and develops life’ ability to create. Such therapeutics hence centers on the meaning of humans’ existence and helps people build their essential confidence and self-esteem to settle down people’s mind and satisfy their needs of value. Therapeutics passively revives injured life, and actively guides people to healthy life. This paper is based on the study of life in Confucianism, discussing Confucianist therapeutics by centering on Mencius''s self-cultivation Theory which indicates that on the one hand, Mencius''s self-cultivation Theory is able to cure life by helping people build their essential confidence and self-esteem to settle down people’s mind when life are depraved and prevent the danger of further depravity of ill life from happening. On the other hand, Mencius''s self-cultivation Theory serves the function of stabilizing life when it is prosperous. Life is cohered and its ability to create is developed when life is prosperous because of its inner cultivation. The subject of life is therefore able to conduct moral creation liberally, independently and with self-discipline to fulfill the valuable meaning of life. Based on this, Confucianist therapeutics emphasizes more on the active aspect and guides life to the path of Daoism through the inner cultivation of life. The cultivation of mind and humanism is highly involved in Confucianist therapeutics which indicates a complete retreat to one’s ego and endless retrospect through which one’s conscience is experienced and proved. In other words, Confucianist therapeutics is based on the inner power of one’s sincere conscience which is continuously developed and affects surrounding things and people. Such cultivation allows one’s body and mind to be integrated which influences others and oneself and therefore the life of moral creation can be fulfilled. The transformation of the concept and meaning of Confucianist therapeutics into practical treatments helps settle down unstable and changeable life, and accomplishes the moral life of humans to show the existence meaning and endless value of humanness through moral practice and creation.
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Rau, Michael, and 饒忠恕. "“Am I Really An Old Fart?” - Mencius and Metaphors." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/3mf73d.
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碩士國立臺灣大學
哲學研究所
106
This paper’s title—“Am I Really Old Fart?”—combines both research question and methodology. In other words, this paper attempts to answer anew “Why was Mencius so argumentative?” by analyzing his metaphors. The answer is: those Mencius criticized violated morality, and the actual content of and standards for morality are displayed in Mencius’ metaphors. This paper, first of all, establishes three points of groundwork in reviewing the literature, establishing the role of metaphors, and clarifying concepts, in order to highlight research gaps in past philosophical metaphorical research, illuminate the metaphorical character of thought, and explaining crucial concepts related to Mencius’ theory of human nature. Then, this paper selects the five most critical passages related to Mencius’ theory of human nature and reconstructs its five characteristic features: 1) “like they have four limbs, people have four sprouts”; 2) “as meat satisfies the mouth, so morality satisfies the heart”; 3) “as water flows downward, so human nature is oriented towards good”; 4) “nourishing the mountain enables growth, nourishing human nature enables growth”; 5) “abandon fish for bear’s paw, abandon life for morality.” Next, as Mencius’ theory of human nature must be demonstrated in human relationships, thus this paper points out the essential metaphors behind Mencius’ “five relationships.” Especially important metaphors include that rulers should “act as parent to the people,” ministers should “create an environment,” and teachers should “dwell in benevolence and walk in righteousness.” Based on this analysis, this paper lastly highlights power-abusing rulers, ruler-enabling ministers, and people-misleading teachers as the three subjects of Mencius’ most vehement criticism. The preceding analysis attempts to highlight the value and characteristics of Mencian thought, showing that Mencius’ “argumentativeness” is not unreasonable, but is rather systematic and well-grounded.
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Chun, Chang, and 張群. "On the Concept of Evil in the Thought of Mencius." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/09851931753148561074.
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Peng, Wen-Hsueh, and 彭文雪. "The Annotated Research of Yao Yong-gai’s Lectures on Mencius." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/s6923a.
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碩士國立清華大學
中國語文學系語文碩士在職專班
107
【Abstract】 Yao Yung-Kai was an excellent writer arising in the late period of Tong-Cheng Literary School during the end of Ching Dynasty and the early of Republic of China. His literary composition and annotated classics were more outstanding than any other contemporary writers. In the late period of Tong-Cheng Literary School, Yao insisted on literary composition and promoted classical literature. Having the deep literary inheritance and following the precept of Confucianism, Yao emphasized the Chinese textual criticism based on Neo-Confucianism of Cheng-Zhu. Mencius Annotated Collections that Yao left was organized. Not only did he compare and analyze the styles of the articles, but classified the formal phrases and chapters. In this book, there were 165 annotations in total. The definitions in this book focused on patriotism, and its grammar stressed on the structure and on the strength of words. The Confucian Theories were passed down by Mencius in this book—Mencius. Mencius Annotated Collections also revealed Yao’s fulfillment and contribution to literature, especially on textual criticism. The first chapter is the motivation and the purpose of the research. The classical literature had declined during the end of Ching Dynasty and the early of Republic of China. Yao Yung-Kai was responsible for rescuing the old academy of Tong-Cheng Literary School and rebuilt the current academy. The second chapter is on Yao’s literary inheritance, the influence of the Literary School on Tong-Cheng’s scholars, admiration for the contribution and participating in educational innovation of that time. In the meanwhile, learning Yao’s literary style, feature, and his achievement through research his literature works. The theory on affection and vividness that were greatly impacted on the scholars in Tong-Cheng Literary School discussed Yao’s literature. The third chapter focuses on the body of articles, the main concept, verbal definition in Mencius Annotated Collections which was analyzed with critical method, and knowing the status of Mencius Annotated Collections in the development on Ming-Ching Mencius classics. The fourth chapter is talking about the relation among Mencius’s theory on kind human nature, mercy & justice, and redemption of humans from essence, skills, debate on justice & benefit, monarchy, mercy & justice politics. The viewpoints were on worrying people worldwide, on the theory of kind human nature, and on the theory of national management. If only people are kind-hearted, mercy, and justice, their heart turn pure and bad news will cease so that it moves the world and that saves people thoroughly. In the fifth chapter, definition and grammar were analyzed in Mencius Annotated Collections. Yao Yung-Kai’s origin of meaning & reason was analyzed from Fang Bao’s theory of definition & grammar. It revealed the importance of analyzing skills from the chapters, grammar, and concise sentences in Mencius Annotated Collections. If the article doesn’t follow the rules, it couldn’t make the formal article. The grammatical part was arranged from the chapters of Mencius Annotated Collections, analyzing the methods of reiterative sentences, irregularity, imagination, subject & object, and metaphor. The concise sentences were analyzed as examples, and then they were divided into compound sentences, metaphor, single sentence, double sentence, reiterative sentences, whole paragraph, and odd-number & even-number sentence. The skill of using words was emphasized so that it made the article marvelous. Definition and grammar are mutual and indispensable. The conclusion is that probing into the meaning and the value of literature with new or old era and into the influence on posterity. Key Words: Yao Yung-Kai, Tong-Cheng Literary School, Definition and Grammar, Mencius Annotated Collections
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張心儒. "The Primary Inquiry of Mencius and Han Fei Political Communication Thought." Thesis, 1997. http://ndltd.ncl.edu.tw/handle/82133260740319478431.
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CHANG, YA-TING, and 張雅婷. "The Research of Mencius in the Promotion of Modern Family Education." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/byy4x7.
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碩士嘉南藥理大學
儒學研究所
105
Mencius was a sage who made the Confucius philosophy to be a systematic thought about after one hundred years later. What did he do at that time for us, its let us known deeply about Confucius philosophy. Mencius could be one of famous sages because of his great mother that put a lot of heart to educate on him at home. So he had much educational knowledge affected from his mother. Therefore, we could understand why he became a role model in the future at the field of education and to be a well-known educator and philosophy. In educational viewpoint, he inspired his students could have good deed, diligent behavior in learning and have the ability of introspection. In political way, he thought general people were the most important ones, but emperors’ job were for serving people to make them could have peaceful and wealthy living conditions. My thesis key point is based on the viewpoint of Mencius education to consist of modern family education in able to let people known that each of family is the core in our society and country. And from Mencius educational philosophy which affected him more was what his mother did then, so wise parents could make children to be different from others. In modern life the constructions of family have changed a lot, so Mencius thought how we can do for the education of family now. His philosophy was to know ourselves deeply and have able to introspection may be the whole family stronger and stronger. In spite of which family strong enough could educate the next generation to have more powerful to help who did need. Maybe we can not change this chaotical society in Taiwan, but if everyone can do yourself well and let your family atmosphere warmly to bring your bright side to others, I think it really can make this world better. The core of Mencius philosophy is to know how you to introspect yourself and have good influential deed. No matter how worse in your family or this environment, learning to peace of your mind and hold your heart tightly, anyone can make your family and this world wonderful.
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HUANG, YU-WEN, and 黃鈺雯. "The Exploration of Su Zhe's Annotations of Mencius and Confucian Classics." Thesis, 2017. http://ndltd.ncl.edu.tw/handle/gnz4vh.
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碩士嘉南藥理大學
儒學研究所
105
ABSTRACT Zhe Su's "Mencius Jie" presents his theories of human nature, self-cultivation and benevolent rule. In terms of the theory of human nature, Zhe Su approved Mencius's "Zhiyan", which made him realize the problems of other theories. However, he questioned Mencius's theory of goodwill and proposed his own Xing Gu Lun. In the aspect of self-cultivation theory, Zhe Su emphasized nourishing the mental status, no being distracted, persistence and improving and withdrawing fast to address the self-cultivation process, learning attitudes, self-cultivation goals and propose his own theory of self-cultivation. As for the theory of benevolent rule, Zhe Su expressed his ideal government through "Mencius Jie", from the debate between personal loyalty and benefits, the differentiation between benevolent rule and ruling by force, the principles of the ruler and the official and the real historic perspectives which Zhe Su valued. "Mencius Jie" presents the righteousness to the whole world of the Confucianism that the Confucianists in the Song Dynasty had, the humbleness and indisputableness which Taoist had, and the characteristics of historians' thoughts. In addition, it researches and analyzes the characteristics of thoughts of Confucianism, Taoism and Buddhism.
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Chen, Sheue-Li, and 陳雪麗. "Mencius'' theory of human nature and its implications for moral education." Thesis, 1993. http://ndltd.ncl.edu.tw/handle/78198756638113603347.
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碩士淡江大學
教育資料科學學系
81
The Confucianism has long been the representative of Chinese traditional philosophy and culture. As one of the most essential and precious themes of the Confucianism, Mencius'' theory of human nature has also been the ideal basis of Confucian education. This research, named therefore as "Mencius'' theory of human nature and its implications for moral education," attempts to search for a new direction of moral education through the reexamination of Mencius'' theory of human nature, which uniquely affirms the dignity and virtue of human nature.The author argues that this direction may conform both the times and the traits of the Chinese character. There are five chapters in the thesis. Chapter 1 introduces the background, objectives, methodology, as well as the scope and limitations, of this study. Chapter 2 explicates the development of Mencius''theory of human nature Chapter 3 discusses the main themes of the theory. Chapter 4 presents several implications for moral education. Finally, Chapter 5 emphasizes the metaphysical beauty of human nature and its significance to education. The author then makes three suggestions: to construe the theory of human nature, which affirms the value and dignity of human nature, as a philosophical basis of moral education; to follow the ultimate ideal of human''s self-consciousness, or religious enlightenment ; to use the holistic view of the systems approach, coupled with the analysis of various educational elements ( such as teachers and parents, students, teaching materials, teaching methods, and environments) , to picture an ideal as well as practical, direction of the moral education which might prevail in the following spiritual century.