Civilizations of the classical era experienced a proliferation of geographical and political growth due to a cultivated understanding of government and social structure. Such proliferation inspired scholars of the period to present their views of ideal society. These views were expressed by scholars such as Kuatilya, Confucius and Abu Nasr Muhammad al-Farabi. They crafted notions of how social structure should be built and how leaders ought to act to sustain and preserve their respective nations. These contrivances also reflected their outlook and disposition of human nature. Collectively this paper will argue that classical Chinese and Islamic dispositions of human nature were optimistic in contrast to classical India's views; and in addition that classical Indian and Islamic views of idealistic society were structured hierarchically and were antithetical to classical China's emphasis on virtuous propriety in social composition.
Confucius' writings exhibit optimistic teachings of filial piety, moral virtue and propriety in society. He claims that "To be able to practice five things everywhere under Heaven constitutes perfect virtue. Gravity, generosity of soul, sincerity, earnestness, and kindness.If you are generous you will win all." The pursuit of perfect virtue is a fundamental goal for people in all facets of Chinese society. Confucius elaborates further on perfect virtue by saying: "Its is when you go abroad, to behave to everyone as if you were assisting a great sacrifice; not to do to others as you would not wish done to yourself to have no murmuring against you in the country, and none in the family." This view is optimistic of human nature because it assumes all people will pursue this ideal.
Abu Nasr al-Farabi's views on ideal society are similar to Confucian views. Al-Farabi also takes an optimistic approach that emphasizes attaining perfection in societies, cities, nations and most importantly the ruler of the nation.
