beings to learn and develop a cultivated nature. Xunzi went even
further by saying that human beings, in comparison with the rest of
nature, have a sense of what is right, which puts Xunzi close to
Mencius’ human goodness argument. However, Xunzi did not mean
that humans are naturally inclined to good deeds and averse to wrong
deeds, but rather they are capable of developing human goodness
because they have a basic sense of propriety (Xunzi, Book 8).
Acquired human goodness
Given the evil nature of inborn desires and emotions, human nature
has to be modified and transformed in order for human beings to
develop and survive in a resource-limited world. ‘‘Following this
nature will cause its aggressiveness and greedy tendencies to grow
and courtesy and deference to disappear...Indulging these feelings
causes violence and crime to develop and loyalty and trustworthi-
ness to perish’’ (Xunzi, Book 23: 23.1a). Since good human attributes
are not inborn, they are learned through conscious exertion of self-
cultivation, socialization, and rules and regulations. In time, the
acquired attributes become the second nature of humans, the acquired
nature. Xunzi used the termweito refer to both acquired human
attributes and the process of concerted cultivation of human nature.
What then are the central characteristics of acquired good human
nature? Xunzi’s writings list numerous virtues such as benevolence
(ren), righteousness (i), ritual propriety (li), wisdom (zhi), filial piety,
loyalty, trustworthiness, modesty, courtesy, and respectfulness, etc.
Of these virtues, the first four on the above list have been considered
the central values of classical Confucianism as expounded in the
Analects of Confucius(Ames and Rosemont, 1998 )(seealsoChapter 1
of this book).
Benevolence as a general virtue is kindness to and love of others.
It consists of all other-oriented pro-social virtues such as empathy,
compassion, and concern with others’ well-being. The benevolence of
the sage-king refers to love and care of the people, primarily in terms
of securing people’s economic well-being. Xunzi distinguished the
following three types of ruler according to their benevolence toward
the people (Xunzi, Book 10: 10.11). True sage-kings are the first type.
They love the people and provide them with benefits without asking
anything in return. These kings will win the world. The second type of
Bridging Confucianism and Legalism 59