Results for ' Mengzi'

272 found
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  1.  17
    Mengzi: With Selections From Traditional Commentaries.Mengzi - 2008 - Hackett Publishing Company.
    Bryan Van Norden's new translation of the _Mengzi _ is accurate, philosophically nuanced, and fluent. Accompanied by selected passages from the classic commentary of Zhu Xi--one of the most influential and insightful interpreters of Confucianism--this edition provides readers with a parallel to the Chinese practice of reading a classic text alongside traditional commentaries. Also included are an Introduction that situates Mengzi and Zhu Xi in their intellectual and social contexts; a glossary of names, places and important terms; a selected (...)
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  2.  11
    The Essential Mengzi: Selected Passages with Traditional Commentary.Mengzi & Bryan W. Van Norden - 2009 - Hackett Publishing Company.
    _The Essential Mengzi_ offers a representative selection from Bryan Van Norden's acclaimed translation of the full work, including the most frequently studied passages and covering all of the work's major themes. An appendix of selections from the classic commentary of Zhu Xi--one of the most influential and insightful interpreters of Confucianism--keyed to relevant passages, provides access to the text and to its reception and interpretation. Also included are a general Introduction, timeline, glossary, and selected bibliography.
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  3. Mengzi’s Moral Psychology, Part 1: The Four Moral Sprouts.John Ramsey - 2018 - 1000-Word Philosophy: An Introductory Anthology.
    Mengzi (372–289 BCE), or Mencius, an early Confucian whose thinking is represented in the eponymous Mengzi, argues that human nature is good and that all human beings possess four senses—the feelings of compassion, shame, respect, and the ability to approve and disapprove—which he variously calls “hearts” or “sprouts.” Each sprout may be cultivated into its corresponding virtue of ren, li, yi, or zhi. -/- Here we explore why Mengzi thinks we possess these four hearts and their relation (...)
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  4.  78
    Mengzi on Nourishing the Heart by Having Few Desires.David Machek - 2021 - Philosophy East and West 71 (2):393-413.
    This article reconstructs grounds for Mengzi's view that moral self-cultivation, or the process of "nourishing the heart" (yangxin 養心), depends largely on minimizing the desires of the senses. I argue that these desires are detrimental for the growth of the heart in two different ways: directly, by distorting or desensitizing the heart's moral perception, and indirectly, by depriving it of its nutrients, that is, of the exercise of moral actions.
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  5.  70
    Mengzi’s Externalist Solution to the Role Dilemma.John Ramsey - 2015 - Asian Philosophy 25 (2):188-206.
    The role dilemma raises a problem for role ethic interpretations of Confucianism. The dilemma arises from the conflict between the demands and obligations of Humaneness and the demands and obligations of roles one occupies. Favoring the demands of Humaneness undermines a role ethic because roles and role-obligations no longer ground the ethic. However, favoring social role-obligations permits immoral and unjust role-obligations and allows for uncharitable readings of Confucianism.This paper examines how Mengzi resolves the dilemma. I argue that Mengzi’s (...)
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  6. Mengzi's Reception of Two All-Out Externality Statements on Yì 義.L. K. Gustin Law - forthcoming - Dao: A Journal of Comparative Philosophy:1-30.
    In Mengzi 6A4, Gaozi states that “yì 義 (propriety, rightness) is external, not internal.” In 6A5, Meng Jizi says of yì that “...it is on the external, not from the internal.” Their defenses are met with Mengzi’s resistance. What does he perceive and resist in these statements? Focusing on several key passages, I compare six promising interpretations. 6A4 and a relevant part of 2A2 can be rendered comparably sensible under each of the six. However, what Gaozi says in (...)
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  7.  36
    Mengzi’s Moral Psychology, Part 2: The Cultivation Analogy.John Ramsey - 2018 - 1000-Word Philosophy: An Introductory Anthology.
    We explore the central analogy behind Mengzi’s view of ethical cultivation. -/- Philosophers sometimes ask what makes a person’s life worthwhile or what conditions make for a good life. Mengzi’s answer involves cultivating our innate moral senses into fully ripened virtues of ren (humaneness), yi (rightness), li (propriety), and zhi (wisdom). This cultivation neither is individualistic nor can it happen in isolation: it requires a lifetime of meaningful interactions with other people. In short, one’s ethical cultivation is interdependent (...)
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  8. Mengzi’s Maxim for Righteousness in Mengzi 2A2.Dobin Choi - 2019 - Dao: A Journal of Comparative Philosophy 18 (3):371-391.
    In this essay, I argue that in Mengzi 2A2 Mengzi 孟子 proposes his method for cultivating righteousness by showing that on the way of achieving yi, such topics as the unperturbed hearts, cultivating courage, Gaozi’s 告子 maxim, and the flood-like qi 氣 ultimately converge. Toward this aim, first, I argue that Mengzi’s short remark “bi you shi yan er wu zheng, xin wu wang, wu zhu zhang 必有事焉而勿正, 心勿忘, 勿助長” can be read as his maxim for achieving (...)
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  9.  84
    Moral Artisanship in Mengzi 6A7.Dobin Choi - 2018 - Dao: A Journal of Comparative Philosophy 17 (3):331-348.
    This essay investigates the structure and meaning of the Mengzi’s 孟子 analogical inferences in Mengzi 6A7. In this chapter, he argues that just as the perceptual masters allowed the discovery of our senses’ uniform preferences, the sages enabled us to recognize our hearts’ universal preferences for “order and righteousness.” Regarding an unresolved question of how the sages help us understand our hearts’ preferred objects as such, I propose a spectator-based moral artisanship reading as an alternative to an evaluator-focused (...)
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  10.  31
    Mengzi and Hume on Extending Virtue.Gordon B. Mower - 2016 - Philosophy East and West 66 (2):475-487.
    The classical Chinese philosopher Mengzi shares the idea with David Hume that virtue and vice are dispositions of character that arise from original qualities of the mind. Mengzi is guardedly optimistic that these original qualities can be extended to become fully formed virtues, while Hume is guardedly skeptical about this same enterprise. Yet these two thinkers have something to share with each other. In this essay I will use illustrations from Mengzi to sketch out an interpretation of (...)
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  11. Virtuous actions in the Mengzi.Waldemar Brys - 2023 - British Journal for the History of Philosophy 31 (1):2-22.
    Many anglophone scholars take the early Confucians to be virtue ethicists of one kind or another. A common virtue ethical reading of one of the most influential early Confucians, namely Mengzi, ascribes to him the view that moral actions are partly (or entirely) moral because of the state from which they are performed, be it the agent’s motives, emotions, or their character traits. I consider whether such a reading of the Mengzi is justified and I argue that it (...)
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  12.  11
    Mengzi yu zheng zhi.Hai Xia - 2019 - Beijing: Zhonghua shu ju.
    Mengzi dui yu ru jia si xiang he Zhonghua wen ming de gong xian ju gong zhi wei, xue xi ru jia si xiang, chuan cheng Zhonghua wen ming, yang cheng du li ping deng de ren ge, bu neng bu du"Mengzi". "Mengzi" shi yi bu zheng zhi shu ji, jiang de shi wei jun zhi dao. Yi ci wei xian suo, ben shu zai shu li Mengzi qi ren de ji chu shang, zhuo zhong cong (...)
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  13. Mengzi, strategic language, and the shaping of behavior.Steven F. Geisz - 2008 - Philosophy East and West 58 (2):190-222.
    : This essay introduces a way of reading the Mengzi (Mencius) that complicates how we understand what Mengzi is recorded as saying. A pragmatic-strategic reading of the Mengzi is developed here, according to which Mengzi attends to and operates under important pragmatic constraints on speech. Based on a close reading of key passages, it is argued that truth-telling and descriptive accuracy are less important to Mengzi than guiding people along the Confucian path. This reading has (...)
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  14.  67
    Respect in Mengzi as a Concern-based Construal: How It Is Different from Desire and Behavioral Disposition.Myeong-Seok Kim - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):231-250.
    Previous scholars seem to assume that Mengzi’s 孟子 four sprouts are more or less homogeneous in nature, and the four sprouts are often viewed as some sort of desires for or instinctive inclinations toward virtues or virtuous acts. For example, Angus Graham interprets sìduān 四端 as “incipient moral impulses” to do what is morally good or right, or “spontaneous inclinations” toward virtues or moral good. However, this view is incompatible with the recently proposed more sound views that regard (...)’s four sprouts as a particular type of emotions or feelings having some “cognitive” or “rational” aspects. In this essay I develop this new approach to Mengzi’s four sprouts, and specifically argue that respect in Mengzi should be considered neither as a moral desire nor as a behavioral tendency to do deferential acts but as some sort of ethical sensibility that is responsive to the relevant features of a worthy person. (shrink)
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  15. Mengzi and Virtue Ethics.Bryan W. Van Norden - 2003 - Journal of Ecumenical Studies 40 (1-2):120-36.
    I want first to present an overview of what I take to be Mengzi's own systematic ethics, which I shall approach as a version of "virtue ethics," and second to examine some of the standard arguments against Mengzi's position. -/- .
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  16.  44
    The Mengzi and Moral Uncertainty: A Ruist Philosophical Treatment of Moral Luck.Jesse Ciccotti - 2014 - International Philosophical Quarterly 54 (3):297-315.
    In this paper I will argue for a plausible account for moral luck in the Ruist tradition. In part one I will offer a preliminary framework for moral luck to establish an intersection between Ruist virtue ethics and its counterparts outside of Ruism. I will situate the term moral luck in a Ruist context. Although the term moral luck does not appear in The Mengzi the concept was known to Master Meng and is useful for comparison with its foreign (...)
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  17.  47
    Mengzi and the Archimedean Point for Moral Life.Xinyan Jiang - 2014 - Journal of Chinese Philosophy 41 (1-2):74-90.
    “The Archimedean point for moral life” discussed in this article refers to the starting point of one's moral reasoning and what ultimately makes moral life possible. The article intends to show that Mengzi's doctrine of the Four Beginnings may throw some light on our search for such an Archimedean point. More specifically, it argues for the following: Mengzi's doctrine of the Four Beginnings actually takes moral sentiments as the Archimedean point for moral life; Mengzi's view of the (...)
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  18.  30
    Gratian and mengzi.Ping-Cheung Lo - 2020 - Journal of Religious Ethics 48 (4):689-729.
    In this essay, I compare two pioneer thinkers of the “just war” tradition across cultures: Gratian in the Christian tradition, and Mengzi (Mencius) in the Confucian tradition. I examine their historical-cultural contexts and the need for both to discuss just war, introduce the nature of their treatises and the rudimentary theories of just war therein, and trace the influence both thinkers’ theories have had on subsequent just war ethics. Both deemed just cause, proper authority, and right intention to be (...)
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  19. Mengzi and Xunzi.Bryan W. Van Norden - 1992 - International Philosophical Quarterly 32 (2):161-184.
  20.  7
    Did Zhuangzi Criticize Mengzi?Kim-Chong Chong - forthcoming - Dao: A Journal of Comparative Philosophy:1-17.
    Mengzi 孟子 and Zhuangzi 莊子 lived around the same time in the mid–Warring States period of ancient China. The historical relation between them is unclear. There is no mention of each other in the texts named after them. But some authors have claimed that characterizations of deformed bodies, the heart-mind, and qi 氣 in the Inner Chapters of the Zhuangzi are directly critical of Mengzi. I argue that there is no good reason for this claim. Although their philosophies (...)
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  21.  27
    5. Mengzi and Gaozi on Nei and Wai.Kim-Chong Chong - 2002 - In Alan K. L. Chan (ed.), Mencius: Contexts and Interpretations. University of Hawaii Press. pp. 103-125.
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  22.  49
    Mengzi (Mencius), Adam Smith and Edmund Husserl on Sympathy and Conscience.Iso Kern - 2012 - In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl: A Collection of Essays. Ontos. pp. 139-170.
  23.  67
    Mengzi and democracy: Dual implications.Yang Guorong - 2004 - Journal of Chinese Philosophy 31 (1):83–102.
  24.  5
    12. Mengzi as Philosopher of History.David Nivison - 2002 - In Alan K. L. Chan (ed.), Mencius: Contexts and Interpretations. University of Hawaii Press. pp. 282-304.
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  25. Constructing Morality with Mengzi: Three Lessons on the Metaethics of Moral Progress.Seth Robertson & Jing Hu - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. London: Routledge.
  26.  61
    Mengzi’s conception of courage.Philip J. Ivanhoe - 2006 - Dao: A Journal of Comparative Philosophy 5 (2):221-234.
  27. Correlative Reasoning about Water in Mengzi 6A2.Nicholaos Jones - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):193-207.
    Mengzi 孟子 6A2 contains the famous water analogy for the innate goodness of human nature. Some evaluate Mengzi’s reasoning as strong and sophisticated; others, as weak or sophistical. I urge for more nuance in our evaluation. Mengzi’s reasoning fares poorly when judged by contemporary standards of analogical strength. However, if we evaluate the analogy as an instance of correlative thinking within a yin-yang 陰陽 cosmology, his reasoning fares well. That cosmology provides good reason to assert that water (...)
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  28. Following Nature with Mengzi or Zhuangzi.Franklin Perkins - 2005 - International Philosophical Quarterly 45 (3):327-340.
    This paper examines the idea of “following nature” in two classical Chinese thinkers, Mengzi and Zhuangzi. The goal is to complicate appeals to “following nature” in Asian thought and to problematize the very imposition of the concept “nature” on Zhuangzi and Mengzi. The paper begins by establishing some common ground between Mengzi and Zhuangzi, based on two points—both view harmony with tian (heaven/nature) as a primary aspect of living well, and both require a process of self-transformation to (...)
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  29.  17
    Mengzi xin xing zhi xue.James Behuniak & Roger T. Ames (eds.) - 2005 - Beijing: She hui ke xue wen xian chu ban she.
    本书讲述了一群试图解释中国哲学及其艺术词语问题的比较哲学家之长达20年之久的事情。包括“孟子人性理论的背景”、“孟子的人性论”等。.
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  30.  4
    Mengzi zhuan.Baokui Bi - 2022 - Beijing Shi: Xian dai chu ban she. Edited by Bo Yin.
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  31.  73
    Mengzi and its Philosophical Commitments: Comments on Van Norden’s Mengzi.Susan Blake - 2010 - Journal of Chinese Philosophy 37 (4):668-675.
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  32. Mengzi di gu shi.Mengguang Cai - 1979 - Taibei: Zhuang yan chu ban she.
     
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  33.  10
    Mengzi shuo =.Xiqin Cai (ed.) - 2006 - Beijing: Hua yu jiao xue chu ban she.
    The nuggets of wisdom uttered by the old men of the various ancient schools of thought have been compiled into this series. Explanatory notes and English translation are added for the benefit of both Chinese and overseas readers fond of traditional Chinese culture.
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  34.  13
    Mengzi lun ren zhi e gen: dang dai ru xue quan shi suo xian zhi lun li xue wei ji ji qi jie jue.Shicheng Chen - 2021 - Taibei shi: Taiwan xue sheng shu ju you xian gong si.
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  35.  10
    Mengzi Zhang Ju Jiang Shu.Bingyuan Deng - 2011 - Hua Dong Shi Fan da Xue Chu Ban She.
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  36.  17
    Mengzi sheng ji tu.Zhenzhong Dong, Zhongben Liu & Qing'an Zhu (eds.) - 2006 - Beijing: Zhongguo lü you chu ban she.
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  37. Mengzi zhe xue yu xian Qin si xiang.Boyuan Gao - 1996 - Taibei Shi: Wen jin chu ban she.
     
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  38.  2
    Mengzi shi ri tan =.Tong Guan - 1997 - Hefei Shi: Fa xing Anhui sheng Xin hua shu dian.
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  39. Mengzi di zhi hui. Hash - 1980 - Taibei: fa xing suo Guo jia shu dian you xian gong si.
     
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  40.  8
    "Mengzi" de jun zi guan yan jiu.Shanmeng He - 2017 - Beijing Shi: Jiu zhou chu ban she. Edited by Jingyi Chi.
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  41.  8
    Mengzi: ru jia di yi bian shou.Chunlei He - 2008 - Beijing: Zhongguo fa zhan chu ban she.
    本书包括:育儿有高招:孟母教子、志当帝王师、小荷才露尖尖角、我本善良、何谓大丈夫、社会有分工、五十步莫笑百步等。.
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  42. Mengzi zhi wang dao zhu yi.Rongyi He - 1993 - Beijing: Xin hua shu dian jing shou.
     
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  43.  4
    Mengzi yu Xiangshan xin xing xue zhi quan shi yi han.Xin'er Huang - 2014 - Taibei Shi: Li ren shu ju.
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  44. Mengzi.Junjie Huang - 2006 - Taibei Shi: Dong da tu shu gong si.
     
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  45.  4
    Mengzi wai zhuan, Mengzi bai wen.Guobao Jiang - 1997 - Hefei Shi: Jing xiao xin hua shu dian. Edited by Bingyi Yu & Jilin Li.
  46. Mengzi wei.Youwei Kang - 1968
     
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  47. Mengzi di zhi hui.Mingchun Liao - 1992 - Yanji: Yanbian da xue chu ban she.
     
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  48.  12
    Mengzi yan jiu.Weixian Liang - 1993 - Taibei Shi: Wen jin chu ban she.
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  49.  7
    Mengzi da jiang tang: Mengzi de ren zheng si xiang.Shihua Li - 2015 - Beijing: Zhong yang bian yi chu ban she.
    本书作者以《孟子》为基础去观察孟子的管理思想。全书共分为九章,内容包括:中华民族的亚圣——伟大的孟子、要管理先修身——领导者的自我修炼、从孟子的民本思想看现代企业人本管理等。.
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  50.  10
    Mengzi lun li si xiang yan jiu: yi Lieweinasi lun li xue wei can zhao = Mengzi lunli sixiang yanjiu: yi Lieweinasi lunlixue wei canzhao.Kai Li - 2016 - Beijing Shi: Ren min chu ban she.
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