The Development of Theories on Human Nature

The theory on human nature developed after Han Dynasty, which roughly consisted of two stages: in Han and Tang dynasties and in Song and Ming dynasties. Regardless of the details, there was a common feature in the two stages: The thoughts of Mencius and Xun Zi were both absorbed and integrated into a philosophical system.

In Han and Tang dynasties, the typical paradigm of the theory on human nature was the "Three-Grade Theory." Proposed by Dong Zhongshu, the theory divided man into three grades: high, middle, and low, which corresponded to sage, ordinary man, and petty man respectively. Dong

Zhongshu said that: "The nature of neither a sage nor a petty man can be changed. Only that of an ordinary man is changeable." (Luxuriant Dew of the Spring and Autumn Annals [Chun Qiu Fan Lu], Shi Xing) Evidently, Dong Zhongshu's view was influenced by Confucius who believed that only the wise and stupid men could not be transformed. To Dong Zhongshu, human nature mainly referred to that of the ordinary man, which was reformable: "The nature of ordinary man is like silkworm cocoon and bird egg. A bird's egg turns to a young bird after 20 days. Silkworm cocoon turns to silk when filature has been heated in hot water. Human nature will be improved after edification." (Shi Xing) Meanwhile, Dong Zhongshu took Yin-Yang Theory, a basic theory in Han Dynasty, as theoretical frame and observed that human nature also consisted of Yin and Yang. He said, "In the heaven, there are Yin and Yang, which are embodied by the greed and benevolence in human." (Shen Cha Ming Hao) Yang meant benevolence and goodness and Yin meant greed and evil. Human were born with goodness or evil. Since there were goodness and evil in human nature (of ordinary man), edification should play a crucial role. It was notable that Dong Zhongshu's theory combined the doctrines of Mencius and Xun Zi, as well as the cultivation and edification that Mencius and Xun Zi stressed. In this sense, the Confucian theory on human nature was mature. In Tang Dynasty (618-907), Han Yu's theory on human nature basically inherited that of Dong Zhongshu.

It must be noted that Buddhist view on Buddha-nature (Buddha-dhatu) also concerned human nature and resembled Mencius' doctrine. Mencius concentrated on goodness while Buddhist on Buddha-nature. For instance, Zhu Daosheng, a Buddhist scholar in Eastern Jin Dynasty (317-420), viewed that all living creatures had Buddha-nature: "All living creatures should be considered as Buddha." and "All living creatures are Buddha." (Commentaries on Lotus Sutra) Hui Neng, an eminent monk, said, "One who understands Zen will consider all to be Buddha; one who does not will consider Buddha to be all." (Platform Sutra [Tan Jing], Fu Zhu Pin) and "One should seek Buddha nature in himself rather than the outer world." (Yi Wen Pin) Hui Neng's thought was also embodied in his reply to Shen Xiu: "Bodhi is fundamentally without any tree, /The bright mirror is also not a stand. / Fundamentally there is not a single thing, / Where could any dust be attracted?"

In Song and Ming dynasties, the typical paradigm of the theory on human nature was the Zhongshu said that: "The nature of neither a sage nor a petty man can be changed. Only that of an ordinary man is changeable." (Luxuriant Dew of the Spring and Autumn Annals [Chun Qiu Fan Lu], Shi Xing) Evidently, Dong Zhongshu's view was influenced by Confucius who believed that only the wise and stupid men could not be transformed. To Dong Zhongshu, human nature mainly referred to that of the ordinary man, which was reformable: "The nature of ordinary man is like silkworm cocoon and bird egg. A bird's egg turns to a young bird after 20 days. Silkworm cocoon turns to silk when filature has been heated in hot water. Human nature will be improved after edification." (Shi Xing) Meanwhile, Dong Zhongshu took Yin-Yang Theory, a basic theory in Han Dynasty, as theoretical frame and observed that human nature also consisted of Yin and Yang. He said, "In the heaven, there are Yin and Yang, which are embodied by the greed and benevolence in human." (Shen Cha Ming Hao) Yang meant benevolence and goodness and Yin meant greed and evil. Human were born with goodness or evil. Since there were goodness and evil in human nature (of ordinary man), edification should play a crucial role. It was notable that Dong Zhongshu's theory combined the doctrines of Mencius and Xun Zi, as well as the cultivation and edification that Mencius and Xun Zi stressed. In this sense, the Confucian theory on human nature was mature. In Tang Dynasty (618-907), Han Yu's theory on human nature basically inherited that of Dong Zhongshu.

It must be noted that Buddhist view on Buddha-nature (Buddha-dhatu) also concerned human nature and resembled Mencius' doctrine. Mencius concentrated on goodness while Buddhist on Buddha-nature. For instance, Zhu Daosheng, a Buddhist scholar in Eastern Jin Dynasty (317-420), viewed that all living creatures had Buddha-nature: "All living creatures should be considered as Buddha." and "All living creatures are Buddha." (Commentaries on Lotus Sutra) Hui Neng, an eminent monk, said, "One who understands Zen will consider all to be Buddha; one who does not will consider Buddha to be all." (Platform Sutra [Tan Jing], Fu Zhu Pin) and "One should seek Buddha nature in himself rather than the outer world." (Yi Wen Pin) Hui Neng's thought was also embodied in his reply to Shen Xiu: "Bodhi is fundamentally without any tree, /The bright mirror is also not a stand. / Fundamentally there is not a single thing, / Where could any dust be attracted?"

In Song and Ming dynasties, the typical paradigm of the theory on human nature was the