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Known throughout East Asia as Mengzi, or "Master Meng," Mencius (391-308 B.C.E.) was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period (403-221 B.C.E.), in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only a leader who possessed the moral qualities of a true king could unify China, Mencius believed, and in his defense of Zhou rule and Confucian philosophy, he developed an innovative and highly nuanced approach to understanding politics, self-cultivation, and human nature, profoundly influencing the course of Confucian thought and East Asian culture. Mencius is a record of the philosopher's conversations with warring lords, disciples, and adversaries of the Way, as well as a collection of pronouncements on government, human nature, and a variety of other philosophical and political subjects.Mencius is largely concerned with the motivations of human actors and their capacity for mutual respect. He builds on the Confucian idea of ren, or humaneness, and places it alongside the complementary principle of yi, or rightness, advancing a complex notion of what is right for certain individuals as they perform distinct roles in specific situations. Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people.
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Known throughout East Asia as Mengzi, or "Master Meng," Mencius (391-308 B.C.E.) was a Chinese philosopher of the late Zhou dynasty, an instrumental figure in the spread of the Confucian tradition, and a brilliant illuminator of its ideas. Mencius was active during the Warring States Period (403-221 B.C.E.), in which competing powers sought to control the declining Zhou empire. Like Confucius, Mencius journeyed to one feudal court after another, searching for a proper lord who could put his teachings into practice. Only a leader who possessed the moral qualities of a true king could unify China, Mencius believed, and in his defense of Zhou rule and Confucian philosophy, he developed an innovative and highly nuanced approach to understanding politics, self-cultivation, and human nature, profoundly influencing the course of Confucian thought and East Asian culture. Mencius is a record of the philosopher's conversations with warring lords, disciples, and adversaries of the Way, as well as a collection of pronouncements on government, human nature, and a variety of other philosophical and political subjects.Mencius is largely concerned with the motivations of human actors and their capacity for mutual respect. He builds on the Confucian idea of ren, or humaneness, and places it alongside the complementary principle of yi, or rightness, advancing a complex notion of what is right for certain individuals as they perform distinct roles in specific situations. Consequently, Mencius's impact was felt not only in the thought of the intellectual and social elite but also in the value and belief systems of all Chinese people.
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The idea that the self is inextricably intertwined with the rest of the world—the “oneness hypothesis”—can be found in many of the world’s philosophical and religious traditions. Oneness provides ways to imagine and achieve a more expansive conception of the self as fundamentally connected with other people, creatures, and things. Such views present profound challenges to Western hyperindividualism and its excessive concern with self-interest and tendency toward self-centered behavior.This anthology presents a wide-ranging, interdisciplinary exploration of the nature and implications of the oneness hypothesis. While fundamentally inspired by East and South Asian traditions, in which such a view is often critical to their philosophical approach, this collection also draws upon religious studies, psychology, and Western philosophy, as well as sociology, evolutionary theory, and cognitive neuroscience. Contributors trace the oneness hypothesis through the works of East Asian and Western schools, including Confucianism, Mohism, Daoism, Buddhism, and Platonism and such thinkers as Zhuangzi, Kant, James, and Dewey. They intervene in debates over ethics, cultural difference, identity, group solidarity, and the positive and negative implications of metaphors of organic unity. Challenging dominant views that presume that the proper scope of the mind stops at the boundaries of skin and skull, The Oneness Hypothesis shows that a more relational conception of the self is not only consistent with contemporary science but has the potential to lead to greater happiness and well-being for both individuals and the larger wholes of which they are parts.