Mencius and Xunzi between Humaneness and Justice

Abstract

Mencius and Xunzi between Humaneness and Justice Sungmoon Kim (bio) In his now classic Disputers of the Tao (1989), A. C. Graham aptly captured the central feature of the ancient Chinese world of thought in terms of the dispute about the Way between competing philosophical schools. But it has since long remained an intellectual challenge how to understand and evaluate the unfolding of the philosophical schools in ancient China [End Page 439] coherently from a philosophical standpoint. Tao Jiang's Origins of Moral-Political Philosophy in Early China attempts to meet this long overdue challenge, and it does so admirably with philological rigor and philosophical insight. What is central to Jiang's framework is the conceptual tripod of humaneness, justice, and personal freedom, which he generally understands as "the moral norm that is agent/recipient relative" (especially, natural inclinations toward one's family/kin members), "impartial judgment on the merits of persons and states of affairs," and "the appreciation and cultivation of personal space where one can be left alone … without [being] entangled in the sociopolitical world," respectively.1 Jiang begins with Confucius by presenting him as the first major thinker in Chinese history who wrestled with the tension between humaneness and justice. According to Jiang, Confucius' seminal idea of impartial justice was critically re-appropriated by the Mohists, who advocated "impartial care" (jian ai 兼愛), while his idea of partial humaneness was later developed by Mencius, who upheld "familial virtues" as the pivot of Confucian morality and politics—although, as will be discussed shortly, this represents only one dimension of Mencius' philosophical system. Jiang understands the later development of the Laoist, the fajia ist (commonly known as "Legalist"), and the Zhuangist thoughts, largely as critical responses to the Confucian (especially the Mencian) argument for partial humaneness and the congruity between the familial and the political by naturalizing Heaven (thereby decoupling the political from the familial), developing an objective political system independent of the ruler's moral virtue, and insulating private persons from human relationality and the intervention of the state. Finally, Jiang argues that while Han Feizi's political thought presents the culmination of the early Chinese concern with impartial justice, Xunzi reformulated Confucianism by synthesizing humaneness and justice. I find Tao Jiang's overall argument, buttressed by extensive philological examinations, well-structured and penetrating, and I have no doubt that this book will make an important contribution to Chinese moral and political philosophy. Like many great books, however, Jiang's book makes numerous novel yet controversial claims, and this review aims to engage with several key questions Jiang raises with regard to Mencius and Xunzi, the two giants of classical Confucianism. The Two Strands of Mencius? In interpreting Mencius, Tao Jiang's core argument is that there is "a deep tension at the heart of the Mencian system."2 This tension, according to Jiang, rises from the two incompatible strands in Mencian thought, the "extensionist" strand and the "sacrificialist" strand: [End Page 440] [W]hile the extensionist Mencius operates on the assumption, normative within Confucianism, of congruity between the personal, the familial, and the political domains, the sacrificialist Mencius recognizes a tension between the familial and the political that can be hard to reconcile or even irreconcilable under certain circumstances. Furthermore, the sacrificialist Mencius radically separates the familial from the political and ultimately prioritizes the former over the latter, by embracing the necessity for sacrifice as a way that, at times, is required to save the familial.3 The extensionist Mencius presents the normative (i.e., partial humane) strand of Confucianism, which stipulates the seamless continuity between the personal, the familial, and the political, as best demonstrated in Mencius' statement that "the root of the world lies in the state; the root of the state lies in the family; the root of the family lies in oneself."4 That is, the extensionist strand of Mencius highlights the transformative force of moral self-cultivation that achieves the unity between the inner self and the outer world through the Heaven-decreed human nature, thus denying the categorial separations between ethics and politics, between moral virtue and political virtue, and between private and public. In Jiang's view, the extensionist strand captures...