If the sage Mengzi arrived to Omelas during his travels and shared his knowledge and wisdom with Omelas inhabitant’s, using the virtues of benevolence and propriety, he would counsel the citizens of Omelas to live by teaching them about the act of kindness.
According to Mengzi, human nature is good and that we all have good tendencies which may not develop depending on our surroundings. Mengzi teaches that we all have innate predispositions towards virtue which include righteousness, benevolence, propriety and wisdom which are not welded to us externally but inherently have them. He describes these potential and predispositions as sprouts of virtue and if we fully cultivate our sprouts we may bring ourselves into our full potential, and flourish …show more content…
But the interesting question, from his point of view, is how it can happen. How can something that is essential to human nature totally drop out? There is one elaborate discussion of this, in which Mencius (characteristically) uses a horticultural metaphor. He speaks of Ox Mountain, where once the trees were luxuriant (book 6,A.8). But they were constantly lopped by axes. Then cattle and sheep were brought to graze, nibbling the new shoots. Finally Ox Mountain became bald. If person is repeatedly in situations not conducive to virtuous behavior, over a period of time the effect on benevolence will be comparable (Kupperman …show more content…
Which could lead these happy citizens to a different way of coping with the child, Zhuangzi promoted carefree wandering and becoming one with "the way" by following nature course. In accordance with Zhuangzi Life is the continuing transformation of the Dao, in which there is no better or worse or no good or evil. Things we are surrounded with events, conflicts, natural disasters should be allowed to follow their own direction, and individuals should take into consideration one situation over another. An individual who is truly virtuous can separate themselves from the attachment of circumstance, personal bonds, and the need to renew his world and traditions. In Kupperman view:
Part of Zhuangzi’s anti-realism, it should be recalled, is the insistence that there are no final truths, not even in what he says. This leads to the point that there is a great deal that we simply do not know and perhaps are not in a position to know. Perhaps, he says in chapter 2, there will be a great awakening at which we will know that our present experience was all a dream. This sense of the limitations of human knowledge does not preclude having beliefs and opinions, and the reference in chapter 6 may indicate one of these. (Kupperman
According to Mengzi, human nature is good and that we all have good tendencies which may not develop depending on our surroundings. Mengzi teaches that we all have innate predispositions towards virtue which include righteousness, benevolence, propriety and wisdom which are not welded to us externally but inherently have them. He describes these potential and predispositions as sprouts of virtue and if we fully cultivate our sprouts we may bring ourselves into our full potential, and flourish …show more content…
But the interesting question, from his point of view, is how it can happen. How can something that is essential to human nature totally drop out? There is one elaborate discussion of this, in which Mencius (characteristically) uses a horticultural metaphor. He speaks of Ox Mountain, where once the trees were luxuriant (book 6,A.8). But they were constantly lopped by axes. Then cattle and sheep were brought to graze, nibbling the new shoots. Finally Ox Mountain became bald. If person is repeatedly in situations not conducive to virtuous behavior, over a period of time the effect on benevolence will be comparable (Kupperman …show more content…
Which could lead these happy citizens to a different way of coping with the child, Zhuangzi promoted carefree wandering and becoming one with "the way" by following nature course. In accordance with Zhuangzi Life is the continuing transformation of the Dao, in which there is no better or worse or no good or evil. Things we are surrounded with events, conflicts, natural disasters should be allowed to follow their own direction, and individuals should take into consideration one situation over another. An individual who is truly virtuous can separate themselves from the attachment of circumstance, personal bonds, and the need to renew his world and traditions. In Kupperman view:
Part of Zhuangzi’s anti-realism, it should be recalled, is the insistence that there are no final truths, not even in what he says. This leads to the point that there is a great deal that we simply do not know and perhaps are not in a position to know. Perhaps, he says in chapter 2, there will be a great awakening at which we will know that our present experience was all a dream. This sense of the limitations of human knowledge does not preclude having beliefs and opinions, and the reference in chapter 6 may indicate one of these. (Kupperman