The examination of human nature has long been a pivot of Chinese philosophies, with diversified arguments being in contention on human nature is good, evil, neutral, or mixed with good and evil. As a representative of contemporary new Confucianism, Tang Junyi 唐君毅 (1909 – 1978) holds the view inherited from the tradition of Mencius that human nature is good. The current academia has intensely researched his moral philosophies, but personally, his good human nature theory requires some more consolidation. This thesis adopts a four-step model: metaphysical ground, arguments on why human nature is good, reconciliation of evilness, and cultivation practice. I hope this thesis could provide a satisfactory analysis of Tang’s human nature theory and supplements the current research by answering...[ Read more ]

The examination of human nature has long been a pivot of Chinese philosophies, with diversified arguments being in contention on human nature is good, evil, neutral, or mixed with good and evil. As a representative of contemporary new Confucianism, Tang Junyi 唐君毅 (1909 – 1978) holds the view inherited from the tradition of Mencius that human nature is good. The current academia has intensely researched his moral philosophies, but personally, his good human nature theory requires some more consolidation. This thesis adopts a four-step model: metaphysical ground, arguments on why human nature is good, reconciliation of evilness, and cultivation practice. I hope this thesis could provide a satisfactory analysis of Tang’s human nature theory and supplements the current research by answering some questions.

Goodness has an essential value in Tang’s entire philosophy in that it grounds on the cosmological truth and a metaphysical noumenon of mind. Tang adopts moral feelings under self-reflection as an intermediary in between to make the hanging value touchable. Speculatively, Tang argues for the naturalness and immediacy of moral feelings to strengthen the link to human nature. He interprets amorality and evilness in the way of goodness and appeals that they initially serve goodness. Practically, Tang admits the limitation of language and advocates cultivation as a necessary prescription to assist the understanding of good human nature. Furthermore, three significant attributes may enhance our understanding of Tang’s theory. Transcendence, the particular Tang type, is an innovative explanation of goodness that enlarges the purview of goodness, making the theory down to earth, but also exposes the danger of overtolerance of immorality. Interaction allows the transformation of moral feelings from near to far and further contributes to the manifestation of the noumenon of mind. The unity of knowing and doing makes cultivation a significant component of good human nature theory, without which one could only stop at the level of empty talk.