Question Description
DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer? for CAT 2024 is part of CAT preparation. The Question and answers have been prepared according to the CAT exam syllabus. Information about DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer? covers all topics & solutions for CAT 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer?.

Solutions for DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer? in English & in Hindi are available as part of our courses for CAT. Download more important topics, notes, lectures and mock test series for CAT Exam by signing up for free.

Here you can find the meaning of DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer?, a detailed solution for DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer? has been provided alongside types of DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice DIRECTIONS for the question:Read the passage and answer the question based on it.A man is hiking in the countryside when he suddenly sees a toddler about to fall into an abandoned well. What will he do? Many people will instinctively run toward the toddler to save him. However, some people will simply panic, freezing in the moment of crisis. A handful of people might start to move toward the child, but then stop, because they realise that the crumbling old well could collapse under their weight. Their initial impulse to save the child competes with their desire for self-preservation.This thought experiment was formulated by the ancient Confucian Mengzi, who uses it to argue that, contrary to egoists, and to those who believe that human psychology is a tabula rasa, human nature is hard-wired with an incipient tendency toward compassion for the suffering of others.Mengzi also argues that humans have a sense of shame that can at least compete with our self-interested motivations. He does not naively assume that all humans are fully virtuous. He acknowledges that our innate compassion and sense of shame are only incipient. We often fail to have compassion for those we should, or fail to be ashamed of what is genuinely despicable. Menzi compares our innate dispositions toward virtue as ‘sprouts’. The sprout of a peach tree cannot bear fruit, but it has an active tendency to develop into a mature, fruit-bearing tree if given good soil, the right amounts of sun and rain, and the weeding of a prudent gardener. Similarly, the ‘sprout of benevolence’ – manifested in our spontaneous feeling of alarm and compassion for the child about to fall into a well – and the ‘sprout of righteousness’ – manifested in a beggar’s disdain to accept a handout given with contempt – are not fully formed, but can develop into genuine virtues given the right environment and cultivation.How do we make sure that our moral sprouts bloom into actual virtues? Aristotle said that human nature is neither good nor evil, but it allows us to be habituated to virtue. However, Aristotle emphasised that virtue requires doing the right thing out of the right motivation. In contrast, Plato argued that our souls innately love the good, and retain a dim knowledge of the transcendent truths they were exposed to before they were embodied. The way to purify the soul and recover the knowledge of these truths, Plato claimed, is by the study of pure mathematics and philosophy. This theory of cultivation as recollection explains how we can act with the right motivations from the very beginning of moral cultivation. But Platonic ethical cultivation involves giving up our ordinary attachments to our family and an almost ascetic indifference to our physical bodies. In contrast, Mengzi’s suggestion that the path of ethical cultivation is through rich commitments to family, friends and other individuals in our community provides a much more appealing view of the goal of human life.Mengzi recognised that humans are partly responsible for their own ethical development, but (like Plato and Aristotle) he held that society should create an environment conducive to virtue. He advised rulers that their first task is to make sure that the common people’s physical needs are met. To punish the people when they steal out of hunger is no different from setting traps for them. He asked one ruler what he would do if one of his subordinates was bad at his job. The ruler replied: ‘Discharge him.’ Mengzi then asked what should be done if his own kingdom were in disorder. The ruler, clearly seeing what this implied, abruptly changed the topic. Once the people’s basic needs were met, Mengzi suggested that they should be ethically educated.Mengzi claimed that humans are endowed with ‘four hearts’ of benevolence, righteousness, ritual propriety, and wisdom. Mengzi emphasises Wisdom because it is crucial for any virtuous person to be able to engage in deliberation about the best means to achieve the ends provided by the other ‘hearts’.Excerpt from the article “The second sage” by Bryan W Van NordenQ.Which of the following is not mentioned by Mengzi as one of the four hearts?a)Generosityb)Disdain to do what is shamefulc)Sagacityd)ObjectivismCorrect answer is option 'D'. Can you explain this answer? tests, examples and also practice CAT tests.