Mencius: 'The Heart of Compassion' - What is the feeling of commiseration when trying to save a child who has fallen into a well?

The heart that cannot bear to see others suffer

Hello everyone.
This time, let's take up the 'theory of innate goodness' and the 'theory of innate evil,' which are often discussed in classical Chinese literature.Both Mencius and Xunzi are always included in textbooks.
When you read them, there is logic in both theories.
You find yourself convinced, thinking, 'Indeed, that is true.'

In other words, one could say that humans are creatures harboring such complex spirits.God and the devil coexist within a single person.
They show their faces depending on the situation at the time.

There is also the phrase 'a gentleman changes like a leopard.'Are you familiar with it?

There are people who change their attitude one after another depending on the person they are with.
This is because everyone has a desire not to be disliked by others.
We inevitably find ourselves gauging people's reactions.
People possess a side that is timid and cannot help but worry about what those around them think.
The evaluation of the same person is never exactly the same.
It is said that the human heart is like a hydrangea.
It is that troublesome an existence.
There are times when even I do not know what my true feelings are.

The terms that capture these aspects of humanity are the 'theory of innate goodness' and the 'theory of innate evil.'
Among Chinese thinkers, Mencius and Xunzi are often cited.
This dichotomy is very easy to understand, and because each argument directly confronts the other, it is easy to read.
This time, let's take up Mencius's theory of innate goodness.
Please try reading it aloud.
Once the content enters your mind, the text will naturally become easier to read.

Kudashibun (Japanese reading of classical Chinese)

Mencius said, 'All people have a heart that cannot bear to see others suffer.'
The ancient sage kings had a heart that could not bear to see others suffer, and thus they had a government that could not bear to see others suffer.
If one governs the world with a heart that cannot bear to see others suffer, governing the world is as easy as turning it in the palm of one's hand.
The reason why I say that all people have a heart that cannot bear to see others suffer is that if someone suddenly sees a child about to fall into a well, everyone will have a heart of alarm and commiseration.
It is not because they want to curry favor with the child's parents.
It is not because they want to seek praise from their neighbors and friends.
It is not because they dislike the sound of the child's cries.
Looking at it from this perspective, one who lacks a heart of commiseration is not human.
One who lacks a heart of shame and dislike is not human.

One who lacks a heart of modesty and yielding is not human.
One who lacks a heart of right and wrong is not human.
The heart of commiseration is the beginning of benevolence.
The heart of shame and dislike is the beginning of righteousness.
The heart of modesty and yielding is the beginning of propriety.
The heart of right and wrong is the beginning of wisdom.
That people have these four beginnings is like them having four limbs.'

Modern Japanese translation

Mencius said:
'Everyone has a feeling that they cannot bear to see the misfortune of others.'
The ancient sage kings all possessed this feeling of not being able to bear the misfortune of others.
That is why they were able to have a government that could not bear to see the misfortune of others.
If one possesses a heart that cannot bear to see the misfortune of others and conducts a government that cannot bear to see the misfortune of others, governing the world is as easy as rolling a jewel in the palm of one's hand.
Where does the reason lie that everyone has a heart that cannot bear to see the misfortune of others?
If you saw a toddler about to fall into a well, you would be surprised, think it is a terrible situation, and everyone would try to save them.

That is not done to become close to the child's parents.
It is not done to be praised by villagers or friends.
Or it is not done because one fears being criticized for letting the child die.
One who does not have a heart of modesty and yielding is not human.
One who does not have a heart to distinguish right from wrong is not human.
The heart that cannot bear to see the misfortune of others is the sprout of benevolence (a heart of compassion).
The heart that is ashamed of one's own lack of goodness and hates the misfortune of others is the sprout of righteousness.
The heart of yielding to one another is the sprout of propriety.
The heart to distinguish right from wrong is the sprout of wisdom.
That people have these four sprouts is just like having both hands and both feet.'

The feeling of commiseration

There is an expression, 'The heart of commiseration is the beginning of benevolence.'
It is an important expression that connects to Mencius's 'theory of innate goodness.'
According to his logic, there are four factors in the workings of the heart called the 'four beginnings.'
These are workings of the heart that everyone possesses.

1. Heart of commiseration............ 'Benevolence'
2. Heart of shame and dislike............ 'Righteousness'
3. Heart of modesty and yielding............ 'Propriety'
4. Heart of right and wrong............ 'Wisdom'

1. 'A heart of sympathy for others leads to benevolence'
2. 'Feeling ashamed of oneself leads to righteousness'
3. 'The working of a heart that is modest leads to propriety'
4. 'The working of judging right and wrong leads to wisdom'

This is the idea that these are not things learned and acquired, but things that have been in everyone's heart since birth.
I don't hear the phrase 'feeling of commiseration' much lately, but I think it is a very important way of holding one's heart.
By turning your heart toward the other person's position, the existence of others becomes precious and important.
To put it simply, it might be close to 'human love.'
Mencius valued this word very highly.
When a child suddenly falls into a well, people have a heart of alarm.

They are startled and surprised.
What comes next is the 'feeling of commiseration.'
It is not done to show off or to be liked by others; one simply acts as a human being quite naturally.
He concluded that this 'heart of sympathy and pity' is the starting point of all virtues.
When you learn Mencius's way of thinking, you are convinced that it is indeed true.
However, at the same time, it is not that a skepticism does not arise as to whether the current world can be established by 'human love' alone.
At that time, thoughts similar to Xunzi's 'theory of innate evil' will likely show their faces.
This time, I will leave it at Mencius's theory of innate goodness.

This dichotomy may be eternal.
Thank you for staying with me until the end this time as well.