I’m interested in hearing what, if anything, people think the crazy stories about the sage king Shun and his awful family are doing in the Mencius. I’m thinking especially about sections 5A/2 and 5A/3, which tell us how Shun responded to his family’s attempts to murder him, but 5A/1, 4A/26, and 7A/35 are also on-topic, and maybe 4A/28 and 5A/4 (and others?) as well.
One reason I bring this up is that I know that Manyul, Steve, and I have very different ideas about this, and maybe others do too. So it should be fun to talk about. Continue reading →
Reading Alexus’s recent piece on Wang Chong (Comparative Philosophy 2.1) has gotten me thinking about truth and early Chinese philosophy again. I can’t take up Alexus’s interpretive claims, because I am not even a Wang Chong neophyte, but I want to offer a couple of thoughts anyway. Continue reading →
This is part of an argument I’ve been developing for an embarrassingly long time. I gave it most recently at the APA in Boston last week. I’m focusing here on a point in my talk that Steve Angle took issue with in his comments.
Section 2A/6 of the Mencius famously tells us that anyone, or at any rate any person, would feel alarm and compassion at the sight of an infant about to fall into a well, and that this reaction amounts to a heart of compassion that we can “expand and fill out,” thereby becoming benevolent. One way to read this is as a call for self-cultivation: it’s saying, more or less, that each person can become benevolent by cultivating his or her heart of compassion so that gradually, over time, it develops into full benevolence. You may recognise this sort of reading, since it’s ubiquitous in the English-language Mencius scholarship. It’s also wrong.
Continue reading →