DOCSLIB.ORG

The Application of Confucius Practice in Management at the Largest Agriculture-Based Conglomerate Group of Companies in Thailand

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Application of Confucius Practice in Management at the Largest Agriculture-Based Conglomerate Group of Companies in Thailand International Journal of Social Science and Humanity, Vol. 4, No. 5, September 2014 The Application of Confucius Practice in Management at the Largest Agriculture-Based Conglomerate Group of Companies in Thailand Athapol Ruangkanjanases, Narumon Posinsomwong, and Chenin Chen It is believed that traditional Chinese families, wherever Abstract—This study is a case analysis of the application of they are, always uphold the Confucian concept in leading Confucius practice in management specifically pertaining to the their lives. Confucius is a philosopher who lived during the management practice of Charoen Pokphand Group of early times in China. He had since influenced the Companies. CP Group is one of the leading companies in consciousness of Chinese people, making them more adept Thailand, in which its operation started centuries back, and is run by a Chinese family. Confucius has influenced much of the with the brilliance of his teachings and philosophies such that Chinese consciousness such that his teachings and philosophies even at this present moment it is evident among their are practiced from then until now, and have been applied in individual practices and could be gleaned through the many different areas including business. CP Group as it is management system of many of Chinese-ran companies. largely a Chinese family business adheres to Confucian Confucius’s practices always emphasize on how relationship philosophy where it maintains hierarchy in its organizational of people in society should be, and how morality should lead structure, practices leadership by example, and sustains relationship to society through corporate philanthropy. people to have better lives. The CP Group may have been no exception on this matter. Index Terms—Confucian practice, management, governance, Their successes and their long history of business operation social ethics, paternalistic leadership in Thailand may also have been guided by the immense work of Confucius. Thus, this study is guided by its three main objectives: NTRODUCTION I. I 1) To verify the application of Confucian practice in the In recent years, Asian economy has spurred up its management of CP Group. performance to compete head on with other economies 2) To examine how the Confucian practice works in around the world. With positive notes conferred by management and brings the group to success. economic analysts, the upcoming years will be robust for 3) To explore more about the way the Confucian practice Asian economies with China leading the pack, and Japan’s can be applied in management. transformation to a new governmental administration is As there are several books that mentioned about expected to bring growth to its dwindling economy. The Confucius’s teachings and practices as written by his anticipated economic cooperation among the Southeast disciples [1]. This study only emphasized on the business Asian nation in the next two years is also expected to application of Confucius’s practices as observed and stimulate better economic activities among the region. followed by the CP Group. Thailand has been considered as one of the main players on this economic endeavor thus local Thai companies are gearing up themselves towards this transformation. II. LITERATURE REVIEW One of the companies which may play an important role on this matter will be the Charoen Phokphand Group of A. Confucius’s Philosophy Companies, which is considered one of the leading local Confucius or Kong Fu Zi in Chinese (551-479 B.C.) was a companies in Thailand. Established in early 1920s by thinker, philosopher, teacher and politic figure. He lived in Chinese immigrant brothers, the once small vegetable seed the period of Warring States (403-221 B.C.) in which shop has grown to be as what is now known as the CP Chinese states fought each other’s. It was a time that politic, Group of Companies which operates various businesses society and morality was disordered [2]-[4]. that range from agriculture, telecommunication, His doctrines can be categorized into three main groups, petrochemical, automobile, retail, property development which are related to governance philosophy, social ethics among others all over Thailand. Their management system philosophy, and education [1], [5]. The relationship among has long been considered as the keystone to their success, and these three groups is considered as development roots to it is on this purpose that this study was conducted. bring prosperity in term of mind, body and society to human being. Confucius’s philosophy diagram is shown in Fig. 1. Manuscript received August 31, 2013; revised October 30, 2013. This B. Government Philosophy work was supported in part by Chulalongkorn Business School, Chulalongkorn University. In order to make society to be discipline, leader must be a The authors are with the Chulalongkorn Business School, Chulalongkorn sample of high standard of virtues. The very first thing to do University, Thailand (e-mail: [email protected]; is Zheng Ming, meaning Rectification of Name [6], [7]. If a [email protected]; [email protected]). DOI: 10.7763/IJSSH.2014.V4.378 354 International Journal of Social Science and Humanity, Vol. 4, No. 5, September 2014 person claims a title for himself in order to be in one of the Li or Propriety – It means doing everything properly. hierarchical relationship, then he must have the virtue high There are 4 dimensions of Li: Rites, Manners, Ethical enough to that particular title in order to be suitable to be in behaviors and Culture. Confucius thinks that Ren is the basic that title. Therefore, Confucius believes that if the ruler’s factor of having Li. Li is used as a mechanism to control and behavior is rectified, the governed people will then follow his adapt Ren to be in proper way [8]. virtues [5]. Yi or Righteousness – It means doing things that are legitimated to do. It is the right actions that are from benevolent heart as Mencius said that Ren is the heart and Yi is the path. The people who are righteous in their hearts don’t think of how correct of their actions would be because their hearts are already in the right place. Righteousness doesn’t involve with any benefits to oneself but would do for the good sake of others [10]. D. Education Confucius believes that education will bring Zhi or Wisdom, which will change people’s behaviors and encourage them to live morally and harmoniously with other people [11]. There are three learning fundamental from Fig.1. Overall picture of Confucius’s philosophy. Confucius. First is to learn by experience. It is different from People must know their roles and duties of being in their the Western’s way focusing on external environments. On titles [7]. Confucius also introduces the Rectification of the other hand, Confucius focuses on experience from human Name in term of the Five Relationships (king and citizen, relationships through the following characters, which are father and son, husband and wife, elder and younger, friend gentle, kindness, respect, simple, ease and honor. A person and friend), which support the idea of the rectification [6], with these characters will be pleased and welcomed by others. [8]. It is knowledge derived from good relationships. Next is to Governance will be smooth when the rulers are moral, learn about cultures and rites. These cultures and rites such as justice and have virtues. Confucius believes in these virtues history, poet, arts and etc. are used as medium to learn how to that will be more effective than orders [7]. In order to make it behave morally [1]. People have to be able to classify effective, Confucius also recommends 3 factors to support cultures and rites whether they are right or wrong. The the assumption [8]. decision will be based on the fact that the cultures or rites First is mutual understanding about moral of both ruler and support or lead to harmonized society. Last is to admire, people. If both sides do not share the same understanding, compare with and adapt from others. People must have open then acceptance from the people will be hard to happen [8]. heart to integrate with others in order to get the perfect beauty. Wisdom or Zhi is required in order to achieve the same With experiences, people will be able to pick the right understanding in this stage. cultures and rites [8]. Second, people must be able to recognize that the rulers The real objective of Confucius is to create Junzi or have these virtues and have faith in it. Trustworthy or Xin, Gentleman [5]. Confucius categorized people into groups by then, is the most importance in this stage. Being trustworthy using 2 systems. First is the social position such as prince, means that when the leaders said something they will do minister, father, son, brother and etc. Second is the quality of according to what they said that they would do [9]. mind to measure people in term of knowledge, virtues and etc. Hierarchical structure- the Five Relationships and the roles Under this system, two ends are Junzi and Xiaoren [7]. and duties of people in society create social organization, The most important category is Junzi or Gentleman. Junzi which means organizing people. It is to keep people in the is a person who has studied and sought for moral quality harmonious relationships when a lot of people living together. through personal development or self-cultivation. This will Confucius focuses on family and the responsibility to the bring order and harmony to society and the advancement of whole society. If the society is secured in peace, the the mankind at the end [3]. The growth of the moral quality individual will be able to perform their functions well. In depends on level of education. Then people with moral return, the society will be effective and peaceful [9].
Load more

Recommended publications
  • Basic Ethical Terms of Confucianism
    ROCZNIKI TEOLOGICZNE Volume LXIV, issue 3 – 2017 English version DOI: http://dx.doi.org/10.18290/rt.2017.64.3–4en ∗ REV. SŁAWOMIR NOWOSAD BASIC ETHICAL TERMS OF CONFUCIANISM Abstract. Confucianism has been a leading Chinese philosophical and ethical tradition for a long time. Not just Confucius himself but also Mencius and Xunzi contributed to its de- velopment over the centuries. In this paper the principal ethical notions of Confucianism–junzi , dao , ren and li – are characterized in their rich essence and unique context. Though ostensibly having much in common, those concepts can be paralleled to the Western ones only with difficulty and to a limited extent. Key words: Confucianism; Confucian ethics; junzi ; dao ; ren ; li . Among the philosophical systems of Chinese antiquity, Confucianism ap- pears to be the most common one, permanently shaping mentality and cus- toms of many societies.1 Despite many years of efforts to introduce atheism to Chinese society in the 20 th century and despite attempts to eradicate Con- fucian values and norms of life, Confucian system has, to some extent, re- mained present as a philosophy of thinking and ethics of acting. Confucius (551–479 BC), who gave name and started this system, lived in the final stage of the restless Spring and Autumn period (8 th—5th century BC), during the reign of the Zhou dynasty.2 He was a teacher and educator, a philosopher and publisher. He was also engaged in politics, performing the function of the Minister of Crime. He was familiar with music and poetry. Confucius ∗ Rev. Dr hab. SŁAWOMIR NOWOSAD , prof.
    [Show full text]
  • The Analects of Confucius
    The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters).
    [Show full text]
  • Virtues and the Interested “Self” in Confucius and Adam Smith
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by London Academic Publishing Ltd.: Arts & Humanities Journals Virtues and the interested “self” in Confucius and Adam Smith Henrique Schneider Nordakademie, University of Applied Sciences Köllner Chaussee 11 25337 Elmshorn, Germany E-mail: [email protected] Abstract: This paper examines to which extent Confucius and Adam Smith can be read as virtue- ethicists. The goal of this paper is to show that, despite all differences, the concept of the “self” performs similarly in Smith and Master Kong. Although Confucius condemns the sole pursuit of self-interests, he still accepts that it is the interested self that cultivates itself and behaves according to the rites. Adam Smith highlights the value of virtues as an orientation for the individuals on how to develop their self-interest without harming others, ideally strengthening society. This paper shows that moral self-cultivation is important to both. In questions of philosophical anthropology and ethics, Master Kong and Adam Smith share many convictions. There are however two specific differences between them: First, each developed a social philosophy against a different social, political, and institutional background. Second, while ritual propriety and political leadership are important for Confucius, in Adam Smith, they are addenda. Nothing differentiates the leader from the “gentleman”. Keywords: Confucius, Adam Smith, virtues, self-interest, roles For Confucius (551-479 BCE; also: Master Kong, Kongzi; 孔子), a petty person, “xiaoren” ( 小人), is “the thief of virtues”, “the root of resentment”, and a “source of evil”. When people pursue (solely) self-interest, they leave the path of moral self-cultivation and virtue.
    [Show full text]
  • The Concept of Cheng and Confucian Religiosity
    THE CONCEPT OF CHENG AND CONFUCIAN RELIGIOSITY Wenyu Xie Abstract: To conceptualize Confucian religiosity is to reveal the ultimate concern contained in the Confucian concept of life. Conceptually, ultimate concern connotes an understanding of the foundation of life, the ultimate goal of life, and the way to it. Based on this perspective, this paper attempts to analyze existentially the concept of cheng (诚), the central concept of the Zhongyong. I will endeavor to demonstrate that cheng expresses a religious feeling that sustains Confucianism. Conceptually, cheng is a disposition of feeling in which one is able to see the Tian- endowed nature, free from internal and external influences. Since the Tian- endowed nature is the foundation of human existence, it is the primary sustaining force for human beings. To be in touch with this force and follow its drive are then the ultimate concern for Confucians. In the Zhongyong, we can read a systematical effort to reveal the fundamental disposition of human existence in terms of cheng, from which a Confucian’s religiosity is nurtured. THIS ESSAY considers a Confucian religiosity framed by the Zhongyong, one of four most significant Confucian books.1 Traditionally this book has been the focus of much interest and scholarship in the past.2 However, the fundamental concept in the Zhongyong, cheng (诚),3 though it has been exerting a tremendous influence on Confucian personality, seems not very attracted to current discussions of Confucian religiousness. 4 Although the increasing interest in Confucian religiousness is an 1Zhu Xi (朱熹 ), a most influent Confucian in Song Dynasty (12th century), selected four books as the frameworks of Confucianism.
    [Show full text]
  • The Analects of Confucius
    The Analects of Confucius The most important of the schools of Chinese Philosophy, certainly in terms of its pervasive influence upon Chinese civilization, is the one founded by Confucius (551-479 B.C.). Confucius lived in a time of great political and social unrest, a time when China was divided into a number of warring states each ruled by rulers who ruled by force, and whose subjects lived in a constant state of fear. Confucius devoted his life to moral and social reform, traveling widely throughout China, offering his social and moral teachings to various local rulers. While these ideas were not implemented during his lifetime, they have had a far-reaching impact on subsequent Chinese and Asian culture in general. The primary source for the philosophy of Confucius is the Analects, a collection of sayings assembled by his disciples sometime after his death. The philosophy of the Analects is marked by an absence of metaphysical speculation and a concern, above all, for the correct social and political ordering of human society. Confucian philosophy is also distinguished by its humanism. Confucius' moral system is not based upon transcendent principles or upon a reward and punishment system based upon what happens after death. Instead, Confucius argued that social reform cannot come from above and without but rather from within, from within the human heart. Basically optimistic about human nature, Confucius believed in the perfectibility of the human character. If each person could uncover the virtue within then society would right itself. Confucius, Ink on silk, Ming Dynasty “The Way” Ames and Rosemont: “it is very probably the single most important term in the philosophical lexicon, and in significant measure, to understand what and how a thinker means when he uses dao is to understand that thinker’s Dao philosophy” (45).
    [Show full text]
  • Junzi and Rushang: a Confucian Approach to Business Ethics in A
    Page 1 of 17 ANZAM 2011 Junzi and Rushang: A Confucian Approach to Business Ethics in a Contemporary Chinese Context Peter R. Woods Griffith Business School Email: [email protected] David Lamond Victoria University, Melbourne [email protected] ANZAM 2011 Page 2 of 17 Junzi and Rushang: A Confucian Approach to Business Ethics in a Contemporary Chinese Context ABSTRACT We discuss the paradox of whether business success and moral excellence are compatible. Confucius argued that social stability and national morality depended on the existence and influence of Junzi , or 'princely' or morally honorable leaders. In the context of the growing number of Chinese business people playing a role in civic, political and academic organisations, we critically discuss whether a successful business person can (and, indeed, should ) be a Junzi . Drawing on both English and Chinese language sources, we conclude that Confucian philosophy as outlined in the Analects does indeed provide focus and a guide for business leaders who aspire to be Junzi . As an integrative proposition we introduce the concept of rushang (Confucian business person), a concept not yet discussed in English language academic research. Keywords: business ethics, international ethics Page 3 of 17 ANZAM 2011 2 A common retort to the introduction of a discussion on ‘business ethics,’ remains a sniggering response that the term itself is an oxymoron, a contradiction in terms. In other words, business and ethics stand opposed to each other, as ethical ideas and moral behaviour are not possible within the selfish, greedy and amoral world of business. Following the global financial crisis (GFC) with its toxic debt, Ponzi schemes and such, the response continues in many parts of the world today.
    [Show full text]
  • Dao Companion to the Philosophy of Xunzi, Dao Companions to Chinese Philosophy 7, DOI 10.1007/978-94-017-7745-2 1 2 M
    Eric L. Hutton Editor Dao Companion to the Philosophy of Xunzi Editor Eric L. Hutton Department of Philosophy University of Utah Salt Lake City , UT, USA Dao Companions to Chinese Philosophy ISBN 978-94-017-7743-8 ISBN 978-94-017-7745-2 (eBook) DOI 10.1007/978-94-017-7745-2 Library of Congress Control Number: 2016953488 © Springer Science+Business Media B.V. 2016 This work is subject to copyright. All rights are reserved by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Printed on acid-free paper This Springer imprint is published by Springer Nature The registered company is Springer Science+Business Media B.V.
    [Show full text]
  • Confucianism: the New Wave of Ancient China
    Confucianism: The New Wave of Ancient China Kristen Moore Abstract Confucianism, a Chinese philosophy founded roughly 2,500 years ago, has traditionally been understood to be, by historians and philosophers alike, a strongly conservative philosophy. Yet after taking a look at the historical context of Confucianism, the atmosphere and political climate of China during Confucianism’s formation, a new perspective can be taken on the ancient school of thought. After examining the central Confucian teachings of filial piety, ritual, self-cultivation, and the supremacy of achievement over hierarchal birthright, Confucianism is shown to have challenged the status quo of its day and presented a more open-minded and altruistic approach to human interaction than had been witnessed previously. This paper challenges Confucianism’s traditional view as a conservative and partisan school of thought and explores its historical roots as a radically new and tolerant philosophy meant for the common person. Introduction Confucianism, an over-2,500-year-old philosophy, was formed not only as a response to its society, but as a moral guide for the future humanity. Chinese society 2,500 years ago marked the Spring and Autumn period of the later Zhou Dynasty, an era of failing political and social order. 1 The Zhou government had weakened almost instantly after the death of its third ruler, King Kang of Zhou, and as a result of or possibly as a cause, cared little for the well-being of the common people. However, even if the Zhou had developed concern for its inhabitants, it had become too weak to make any real changes outside the walls of its capital, having lost power to the rulers of the provincial states.2 The in-fighting that ensued between the Zhou states caused not only a social breakdown, but caused violence to become the norm.
    [Show full text]
  • A Study on Confucian View of the Superior Man
    ᒣ㝧ㄽྀ㻌 㻌 ➨ 㻝㻤 ᕳ㻌 㻔㻞㻜㻝㻝㻕 A Study on Confucian View of the Superior Man Han I Key Words: Confucianism, humaneness, a superior man, the view of life. 1. Introduction “He is truly a well-rounded Confucian gentleman.” This is the highest praise to indicate that the man have many noble characters. In China, people are told to qualify for recognition of a gentleman, one has to be a great scholar, an artist and also a very cultured person. He must be full knowledgeable about Chinese history, literature, philosophy, traditions, customs and the arts. Of course, he also must be a person of character. When Chinese talks about the personality or character of a man, he will quote Confucius (better known as Master Kong, 551䠉479 BC) from the Analects (Lun Yu), a famous collection of saying of Confucius and incidents from his life, compiled by students of his disciples. The Chinese have always looked back to history, not because they are backward looking or are simply conservative; they do so for concrete evidence and past experience. As a result, they can learn about human nature or the way of life from Confucian classics such as the Four Books (the Analects, the Mencius, the Great Learning and the Mean),the Five Classics (the Book of Changes,the Book of Documents, the Book of Poetry, the Record of Ritual, the Spring and Autumn Annals) and so on. As everybody knows, Confucian philosophy has to do primarily with ethics and conduct in actual life, and not to any great degree with abstract questions such as are dealt with in Western metaphysics.
    [Show full text]
  • In League with Gentlemen: Junzi Masculinity and the Chinese Nation in Cultural
    In League with Gentlemen: Junzi Masculinity and the Chinese Nation in Cultural Nationalist Discourses Derek Hird Introduction On a cold November day in Beijing in 1914, in a fragile Republic of China not yet two years old, the prominent reformist scholar and journalist Liang Qichao 梁启超 (1873–1929) delivered a speech at Tsinghua School 清华学堂 (later to become Tsinghua University 清华 大学) urging the Chinese people to strengthen the nation through the ancient model of the 1 junzi 君子 (Confucian gentleman). In his talk, Liang drew attention to the central role that the gentlemanly ideal played in the education systems of powerful and prosperous Britain and America. By setting the junzi as its standard, he argued that China could similarly raise up the “personality of the Chinese people” (guomin zhi ren’ge 国民之人格).2 Quoting the Book of Changes (Yijing 易经), Liang said: “As heaven maintains vigor through movements, a junzi should constantly strive for self-perfection; as earth's condition is receptive devotion, a junzi should hold the outer world with broad mind.” Liang’s talk made such an impact that Tsinghua School abbreviated these phrases and adopted them as the school motto, translated succinctly into English as “Self-Discipline and Social Commitment.” In 1917 the abbreviated phrases were engraved in large characters on a school crest set into the stage in the main 3 assembly hall as an encouragement to students. Notwithstanding the endorsements of Liang Qichao and Tsinghua School, many reformist scholars and writers in following generations attacked
    [Show full text]
  • The Making of the “Junzi”
    The Making of the “Junzi”: A Modern Perspective on the Pedagogy of Junzi in the Analects Thesis Presented in partial fulfillment of the Requirements for the Degree Master of Arts and Science in the Graduate School of The Ohio State University By Kai Liang, B.A. Graduate Program in East Asian Languages and Literatures The Ohio State University 2015 Thesis Committee: Xiaobin Jian, Advisor Galal Walker Copyright by Kai Liang 2015 Abstract This thesis investigates the pedagogy of junzi in the Luny which is also known as Analects. The Analects has been passed down for about 2000 years, and its pedagogy sustained as a tradition in Chinese culture still needs to be further explored today. Currently, the field of Chinese as a Foreign Language (CFL) mainly borrows ideas, methodologies and strategies from the field of English as a Second Language (ESL). This thesis is looking into how the pedagogy of junzi in the Analects may inspire the CFL. Through analyzing the pedagogy of junzi in the Analects, this paper reveals the characteristics of its pedagogy and discusses its value to today’s Chinese language pedagogy in CFL. According to the research in this paper, the Analects uses shared experience, related concepts and contexts to illustrate and construct the meaning of junzi. Additionally, the Analects points to xue, a dynamic process which involves other mental and physical activities, as the approach to becoming a junzi. Through examining concepts and terms related to junzi and xue found in the Analects, and analyzing how they functioned in a constructive framework to define the meaning of junzi and xue, the features of the pedagogy were revealed and in turn discussed with respect to their value in CFL.
    [Show full text]
  • A Discussion of Xunzi's “Encouraging Learning” and Its Significance For
    Journal of chinese humanities � (���6) �7�-�89 brill.com/joch A Discussion of Xunzi’s “Encouraging Learning” and Its Significance for Confucianism Wang Bo (王博) Professor of Philosophy, Peking University, China [email protected] Translated by Colleen Howe Abstract Much of Xunzi’s philosophy can be characterized as a deepening of themes introduced by Confucius and, at the same time, a reaction against Mencius’ brand of Confucianism. For Xunzi, the idea of learning was a critical concept in achieving both of these goals. In Xunzi’s philosophy, learning is not simply the accumulation of knowledge but, rather, the process of coming to understand morality as a lifelong process of self-cultivation and self-improvement. Xunzi did not agree with Mencius that human nature was inher- ently good; instead he believed that human nature was bad, which is why individuals must actively learn to control their base desires. It is no coincidence that, in Xunzi’s project of self-cultivation based on learning to overcome one’s primal nature, chapter 1 of his anthology is “Encouraging Learning.” Reexamining the respective moral philoso- phies of Xunzi and Mencius from the perspective of learning and its role in moral culti- vation can provide a deeper understanding of their overall philosophy. Keywords Confucianism learning – Mencius – moral philosophy – Xunzi The Complete Library of the Four Treasures [Siku quanshu zongmu 四庫全書 總目] says: Xun Kuang’s works aimed at illuminating the teachings of the Duke of Zhou and Confucius. He honored ceremony and valued learning. He believed that the nature of man is evil and that goodness is learned © koninklijke brill nv, leiden, ���6 | doi �0.��63/�35��34�-��Downloaded340033 from Brill.com09/28/2021 01:07:37PM via free access A Discussion of Xunzi’s “Encouraging Learning” 173 through conscious effort.
    [Show full text]