The Cultivation of Moral Feelings and Mengzi's Method of Extension

Abstract

Offered here is an interpretation of the ancient Confucian philosopher Mengzi's (372-289 B.C.E. ) method of cultivating moral feelings, which he calls "extension." It is argued that this method is both psychologically plausible and an important, but often overlooked, part of moral life. In this interpretation, extending our moral feelings is not a project in logical consistency, analogical reasoning, or emotional intuition. Rather, Mengzi's method of extension is a project in realigning the human heart that harnesses our rational, reflective, and emotional capacities in order to extend the feelings we already have to the appropriate objects for these feelings. It is argued that there are three main features of Mengzi's account that make it an attractive explanation of the cultivation of moral feelings. The first is the way Mengzi sees reasoning and philosophical reflection as an aid to, rather than the foundation for, moral development. The second is Mengzi's precision regarding the relationship between the basic moral feelings we start with (the "sprouts") and their corresponding virtues. The method of extension acts as a well-designed bridge between feelings and virtues. Third, Mengzi's account, unlike that of the Mohist Yi Zhi, whom he criticizes, pays special attention to the complexities and limitations of human psychology. In conclusion it is shown how a Mengzian understanding of the relationship between feelings and morality can answer some traditional challenges, especially Kantian ones, regarding the proper role of emotion in moral life.

Dimension and Characteristic of Pragmatic Contextualism In Chinese Philosophy From Perspective of Confucianist and Daoist

“…The ruler himself practices Virtue in his conduct, which exercises the fulfillment of public needs: basic needs (welfare), happiness, and puts the public good above self-interest (altruism). The "compassions" as the feeling constitutes the benevolence, as the foundation of Virtue, towards the people (McRae, 2011). The ruler who practices the Virtue will make his people and subordinates follow him sincerely, naturally, and voluntarily, which will create a moral-based government, not based on law and punishment that brings fear to people as in Mencius 2A:3: "[…] When force is used to overcome people, they do not submit willingly but only because they have not sufficient strength to resist.…”

Part 2: Moral motivation and moral cultivation inMencius—When one burst of anger brings peace to the world

“…McRae, in her critique of Wong, disputes this perspective. She argues, based on what Mencius says in 7A45, that the king spared the ox out of a misapplication of ceyin because the exemplary person would only be benevolent ( ren /仁) to people and sparing ( ai /愛) with animals (7A45; McRae, ). In McRae's view, Mencius is not using analogous reasoning to extend moral motivation but rather is performing a “rational exercise.” Mencius is trying to demonstrate to the king that it is easier to show compassion for those we are close to than those far away from us, and being aware of these psychological tendencies is the first step, according to McRae, towards extension.…”

“…In McRae's view, Mencius is not using analogous reasoning to extend moral motivation but rather is performing a “rational exercise.” Mencius is trying to demonstrate to the king that it is easier to show compassion for those we are close to than those far away from us, and being aware of these psychological tendencies is the first step, according to McRae, towards extension. McRae () insightfully points out that the “method of extension works with, not against, human (and individual) psychological tendencies and is a gradual process that sustains itself over time” (p. 592). Given her description, this exercise could perhaps be described as an embodied alignment that requires the exercise of cognitive (rational and intellectual), affective, and motivational faculties based on one's deepened understanding of human nature.…”

“…McRae () states, “Specifically, Mengzi encourages the king to make use of his rational capacities in at least three ways. First, extension requires careful examination of one's heart, since, as the story of the King shows, locating the sprouts in oneself and recognizing them as sprouts is not always easy.…”