Abstract
Our innate characteristics are oft demarcated as Human Nature and since antiquity efforts to isolate and comprehend them have deliberated whether they are naturally fixated or a product of culture and education. But is it worth our efforts to understand Human Nature? Indeed it is through these deliberations that we partially express our individuality and character. And indeed, our present age has made such an understanding become progressively significant as a multitude of arguments are presented using Human Nature as a means to circumvent ethical responsibility—one often hears, `but violence and warfare is inescapable and certain, it is Human Nature,’ or `he couldn’t help not cheat on her, it`s men’s nature to be so’ or `one cannot blame bankers for we would have done the same if opportunity presented itself, Human nature is greedy.’
Hence, immoral behavior is made to be cogent but rarely on a metaphysical or even organic basis. A dogma heavily indebted to commercial consumption furthers spin—carried on all media, it bears a daily sermon reminding us that we are we are belligerent and egotistical. To retort such discourses, an unblemished understanding of human nature is desirable. Without doubt, consciousness, contemplation and choice are fundamental to one’s character and are arguably the underpinning to morality. As Human nature is frequently placed in a dualistic scenario, merely put as good or bad, the two dissimilar perspectives may be weighed.
Hitherto, we dealt with the Confucian sage, Mengzi (孟子) or Mencius, and specifically his justification on the assertion that Human nature is good. This position is diametrically opposed to another Confucian philosopher, Xunzi (荀子), on his assertion that Human nature is bad. As formerly discussed, Mengzi held that human being have intuitive predispositions that can be cultivated towards righteousness, often associating these inclinations to sprouts or buds—which partake in a natural path of evolution. Whence nurtured by the elements, that is, if nursed in a setting beyond mere subsistence, with the endowment of moral instruction, and given our individual determination to advance our virtues, we can raise our buds to strength. Xunzi, argued that Mengzi mistook nature for what was conscious practice. Xunzi differed for he alleged humans are born with a weakness towards self-profit, an abhorrence and aversion towards others, a proneness to suspicion and hate, and cravings for crude pleasure. To Xunzi, pursuing our natures would be to engross ourselves into unrelenting and vicious mutual conflict, disorder and corruption. To this end Xunzi summed his outlook on Human Nature.
Rather fortuitously, humans correspondingly have the aptitude for reason and the capability to reflect on where our natural outlooks and cravings carry us. Xunzi contends that by our acumen, humanity could amendment the inherent foul propensities and their route to chaos into a subsistence of magnificence and harmony. Xunzi debated that in antiquity, the most far-sighted and astute, the sages, grasped that acting in accordance to one’s nature was the inevitable path towards ruin. Hence, the thinkers fashioned philosophies of righteousness and evil to restrain the uninhibited quest of satiating our own selfish yearnings and to necessitate attention towards others. Hereafter, the masters thus shaped customs, practices, or conducts, which Xunzi ascribed as `rituals,’ that guide us to admire virtues in others and to be indebted for their offerings. Xunzi demonstrates the importance of ritual by way of a simple communal drinking ceremony where all congregated but one cup sufficed from which each drank on the order of seniority. The order taught the youth to give way to the elder (hierarchy and order), whilst the one cup taught unity and harmony.
`Mengzi states that man’s nature is good, but I say that this view is wrong. All men in the world, past and present, agree in defining goodness as that which is upright, reasonable, and orderly and evil as that which is prejudiced, irresponsible, and chaotic. This is the distinction between good and evil. Now suppose that man’s nature was in fact intrinsically upright, reasonable and orderly – then what need would there be for philosopher kings and ritual principles? The existence of philosopher kings and ritual principles could certainly add nothing to the situation. But because man’s nature is in fact evil, this is not so. Therefore, in ancient times the sages, realizing that man’s nature is evil, that is prejudiced and not upright, irresponsible and lacking in order, for this reason established the authority of the leader to control it, elucidated ritual principles to transform it, set up laws and standards to correct it, and meted out strict punishments to restrain it…
If the nature of man were good, we could dispense with sages and forget about ritual principles. But if it is evil, then we must go along with the sages and honor ritual principles. The straightening board is made because of the warped wood; the plumb line is set up because things are crooked; leaders are set up and ritual principles elucidated because the nature of man is evil. ` (1)
But in this certainty of the transforming power of practices there lies a conundrum for Xunzi. If one begins with such maliciousness, how can we develop goodness? Xunzi retorts that there exist particular innate compulsions which are reinforced when we express them via our conduct. He notes that all creation endears members of its kind. Birds too lament over the loss of their companions and elephants stay beside their kin for days without movement. Hence as to sages, they too lack an assured and inherent ethical superiority. Xunzi retells that philosopher kings like `Yu` were cut from the same stone as thieves and robbers—at birth their natures were one and alike and betterment is thus assuredly within our aspirations.
`The man in the street can become a Yu. What does this mean? What made the philosopher emperor Yu a Yu, I would reply, was the fact that he practiced benevolence and righteousness and abided by the proper rules and standards. If this is so, then benevolence, righteousness, and proper standards must be based upon principles which can be known and practiced. Any man in the street [can become a Yu]. ` (2)
Given the suspicious assessment of human nature above, it is expected that the Xunzi provides a means of amending self-seeking desires but his allegory for the path, or dao, to goodness is unlike Mengzi’s sprouts. Xunzi understood human beings to be craftsmen, who manner themselves into something refined, like a potter with cumbersome clay who shapes, by his art or `ritual’, a bowl to precision—the vessel could never have come naturally (i.e. without acquired skill/ ritual). Hence, like the potter’s stand, the sages have conveyed the implements for shaping ourselves.
`Learning proceeds until death and only then does it stop… Its purpose cannot be given up for even a moment. To pursue it is to be human, to give it up to be a beast. ` (3)
Hence, along with all the wicked incentives that get us into misfortune, we have innate compulsions which bind us as one, which can be braced by conduct. Humanity maybe convoluted and at variance with its inspirations and impetuses—perhaps then Xunzi is veracious in asserting that we must mold ourselves to confine that which provokes us to immorality and reinforce that which goads us towards harmony.
`In the same way a man, no matter how fine his nature or how keen his mind, must seek a worthy teacher to study under and good companions to associate with…. Then, although he is not aware of it, he will day by day progress in the practice of benevolence and righteousness, for the environment he is subjected to will cause him to progress. But if a man associates with men who are not good, then he will hear only deceit and lies and will see only conduct that is marked by wantonness, evil, and greed. Then, although he is not aware of it, he himself will soon be in danger of sever punishment, for the environment he is subject to will cause him to be in danger. An old text says, ‘If you do not know a man, look at his friends; if you do not know a ruler, look at his attendants.’ Environment is the important thing! Environment is the important thing!` (4)
- Watson, Basic Writings,2003, 162, 163-164
- Xunzi,translated by Watson, 170
- Readings in Classical Chinese Philosophy (2001), p. 258
- Watson, Basic Writings,2003, 170-171.
Sayyed's Remuniations 