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According to Zhou, the sage, or superior man, reacts to external phenomena according to the principles of propriety, humanity, righteousness, wisdom, faithfulness, and tranquillity.
Neo Confucians also adopted Mencius's list of four cardinal virtues: benevolence, righteousness, wisdom, and propriety.
Human nature is good, on this view, because becoming a good person is the result of developing our innate tendencies toward benevolence, righteousness, wisdom, and propriety.
Mencius discusses other virtues in addition to benevolence, righteousness, wisdom, and propriety, but it seems that they are ultimately manifestations of the preceding virtues.
Courage based on righteousness will lead to fearless opposition to wrongdoing, but also humble submission when one finds oneself in the wrong.[8] Mencius holds that all humans have innate but incipient tendencies toward benevolence, righteousness, wisdom, and propriety.
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The neo-Confucian philosophers of the Song dynasty (960 1279 ce) returned to the notion of wuxing as the Five Virtues (benevolence, righteousness, reverence, wisdom, and sincerity).
The fundamental values and objectives of Confucianism are humanity, righteousness, propriety, wisdom, and faithfulness.
One of Mencius's most influential views was his list of four innate ethical dispositions, which he treats as what Western ethicists would call cardinal virtues: benevolence (rén), righteousness (yì), wisdom (zhì), and propriety (lĭ).
Thus, it is better to banish wisdom, righteousness, and ingenuity, and the people will benefit a hundredfold.
Furthermore, most acknowledged that the mind is endowed with the four beginnings of this goodness as expressed in humaneness, righteousness, propriety, and wisdom.
Mencius argued for the inborn goodness of humanity, noting how that goodness issued naturally from a mind endowed with the beginnings of humaneness, righteousness, propriety, and wisdom.
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CEO of Professional Science Editing for Scientists @ prosciediting.com