The Differences Between Confucian and Mencian Contingency

Öz

The concept of “quan bian 权变”, which can be translated as contingency, has been referred to achieving adaptability in Confucian Classics. In order to practice wisdom, both Confucius and Mencius emphasize contingency along with the principle of “zhong yong 中庸”, which is the main form of adhering to the golden mean. However, they disagree on internal and external motives of enhancing self-cultivation. Confucian thought prioritizes that virtues are acquired by learning to conform to the traditional norms, while Mencian thought prioritizes that virtues are emerged by knowing the natural values. This kind of disagreement is undoubtedly concerned with the differences in their human nature theories. Unlike Confucian theory that highlights inherently similar nature, Mencian theory proclaims inherently good nature. Since Confucius and Mencius have opponent views about innate characteristics, explanations referring to moral ethics specifically indicate postnatal education where the motives are separated into internal and external ones. This paper will discuss the role of contingency in Confucian and Mencian philosophy by considering the statements that reveal the possibilities and impossibilities of moral adaptability.

Anahtar Kelimeler

• Confucianism
• Contingency
• Ataptability
• Moral Ethics
• Self-Cultivation

Kaynakça

1. Bloom, Irene (2003). Practicality and Spirituality in the Mencius. In Confucian Spirituality, Tu Wei-Ming and Mary Evelyn Tucker (eds.), 233-251. New York: Crossroad Publishing Company.
2. Fang, Xiangdong 方向东 (2006). Daxue Zhongyong Zhuyi大学中庸注译 (Annotation and Translation of the Great Learning and the Doctrine of the Mean). Nanjing: Fenghuang Chubanshe.
3. Hu, Lijun and Pu, Jingxin (2024). Confucian Teachings on the Moral Self-cultivation. US-China Education Review 14 (3): 170-179.
4. Ivanhoe, Philip J. (1991). Thinking Through Confucius, by David Li Hall and Roger T. Ames. Philosophy East and West 41 (2): 241-254.
5. Lai, Karyn (2006). Li in the Analects: Training in Moral Competence and the Question of Flexibility. Philosophy East and West 56: 69-83.
6. Li, Bingnan 李炳南 (2011). Lunyü Jiangyao 论语讲要(Explanation of the Analects). Wuhan: Changjiang Wenyi Chubanshe. Liang, Qichao 梁启超(2010). Rujia Zhexue 儒家哲学(Confucian Philosophy). Changsha: Yuelu Shushe.
7. Liji 礼记(The Book of Rites). (2017). Hu Pingsheng (Ed.). Beijing: Zhonghua Shuju. Lunyü 论语(The Analects). (2018). Nanjing: Jiangsu Fenghuang Kexue Jishu Chubanshe. Mengzi 孟子(Mencius). (2017). Beijing: Zhonghua Shuju.
8. Ni, Peimin (2017). Understanding the Analects of Confucius: A New Translation of Lunyü with Annotations. Albany: Suny Press.

9. Olberding, Amy (2019). The Wrong of Rudeness: Learning Modern Civility from Ancient Chinese Philosophy. New York: Oxford University Press.
10. Perkins, Franklin (2006). Reproaching Heaven: The Problem of Evil in Mengzi. Dao: A Journal of Comparative Philosophy 5(2): 293-312.
11. Sertdemir, İlknur (2022). Intuitive Learning in Moral Awareness: Cognitive-Affective Processes in Mencius' Innatist Theory. Academicus International Scientific Journal, 13(25): 235-254.
12. Valmisa, Mercedes (2021). Adapting: A Chinese Philosophy of Action. Oxford: Oxford University Press.
13. Wang, Guoxuan 王国轩 (2006). Daxue Zhongyong 大学中庸 (The Great Learning and The Doctrine of The Mean). Beijing: Zhonghua Shuju.
14. Xu, Fuguan (2016). Rujia Sixiang yu Xiandai Shehui儒家思想与现代社会 (Confucian Thought and Modern Society). Beijing: Jiuzhou Chubanshe.
15. Yang, Bojun (2018). Mengzi Yizhu孟子译注(Translation and Annotation of Mencius). Beijing: Zhonghua Shuju.
16. Yang, Bojun (2009). Lunyü Yizhu 论语译注 (Translation and Annotation of the Analects). Changsha: Yuelu Shushe.