To him, a society without hierarchical divisions would lead to quarreling.
(Hsun-Tzu 46). Hence one must be filial, brotherly, and obedient to prevent chaos. It is by.
making these practices a ritual principle that must be followed to keep society organized,.
which would be a great virtuous contribution. .
To be a nonvirtuous person, Hsun-Tzu describes he that is simply one that does.
not follow the ritual principals and is not obedient and respectful to the hierarchies of.
society. Stating that "disorder comes from the petty man" (Hsun-Tzu 36), Hsun-Tzu.
means that since if one is not virtuous, he disrupts society, since to actually be good helps.
keep society orderly. He also defines a person that lacks goodness as lazy, without.
modesty, and with a great attention to food and drink. He calls this kind of man.
"ill-omened" (Hsun-Tzu 31). In addition to this, Hsun-Tzu details one that is not virtuous.
as reckless, disobedient, and vicious. Caring only for the pursuit of profit, even with harm,.
a bad person only follows personal desire. Hsun-Tzu believes this is a man that is a.
disgrace to society. Ultimately, those lacking of human kindness can be perfected,.
according to Hsun-Tzu, but only through the teachings of an instructor. These values of.
the virtuous versus the nonvirtuous did not entirely reflect Chinese society during.
Hsun-Tzu's time. What makes a person good or bad is much the same amongst the.
leading views, but the idea that man is born with an evil nature is not. With the Qin.
dynasty destroying writings of the higher thinkers and the hunt and persecution of.
intellectuals, the Confucian school was the main one to have survived this, hence.
dominating thought. The Confucians saw constant warfare during the time of the Warring.
States, so they had an emphasis on kindness and to be good. Many saw man as inherently.
good and had faith in men to be governed by a moral sense (Watson 4-5). To Hsun-Tzu,.
on the other hand, men were born evil in nature, which could be controlled by education.
