HUMAN NATURE

ACCORDING TO
EASTERN
THOUGHT
Group 7
 INTRODUCTION
It is not true that only Western thinkers have the
monopoly of views regarding human nature. In
fact, in the initial parts of this book, explanations
were made relative to the philosophical thoughts,
ideas, and insights of Eastern philosophers. The
Eastern thinkers, too, have their own unique
ways of viewing man. In this part of this book,
then, we will present human nature in the context
of Hinduism, Buddhism, Confucianism, Taoism,
and Zen-Buddhism.
 A. HINDUISM
Hindus believe that suffering is caused by
attachment to worldly pleasures and Maya
(illusion), enslaving the individual soul
(Atman). To liberate the Atman from Maya,
they believe in Samsara (reincarnation)
and purgation, which requires self-
awareness of the power of Maya. This
liberation is a condition for unified Atman
with Brahman.
The individual gains knowledge of their Atman state,
overcoming the illusion of an illusioned self caused
by Maya, thereby achieving their authentic self.
Hindus believe self-knowledge leads to a righteous
life, where righteousness is an effect rather than a
cause, living according to Brahman's standards.
As cited earlier, samsara or reincarnation gives way
for purification. Samsara, or reincarnation, is a Hindu
concept that involves breaking one's self for
purification. However, it can cease when one reaches
self-perfection, leading to Moksha (release), and
Nirvana, a state of liberation from worldly concerns.
In sum, the Hindus believe that life is a journey,
that is, from one's enslavement to worldly
affairs (Maya) which requires one's self-
realization, to the breaking of the self (samsara)
to sanitize or cleanse one's self. Then, it is to
Moksha (or release from one's enslavement to
Maya through samsara), then, to the final stage
one's attainment of the total freedom from all
worldly cares-Nirvana.
 B. BUDDHISM
Buddhism According to Siddharta Gautama (founder
of Buddhism), there are three characteristics that
encompass every human person. They are as
follows: (1)suffering (dukkha); (2)impersonality
or "no-self" (anatta); and (3)impermanence
(anicca). Gautama is personally convinced that
these human characteristics constitute the truth of
human suffering. But is there no solution towards the
avoidance, or mitigation, or at the most, the
annihilation of human suffering? Gautama or "The
Buddha" is quick to offer the solution.
 B. BUDDHISM
Buddha contends that the way to the annihilation
of human suffering is through the Four Noble
Truths, namely:
1. Life is permeated by suffering (dukkha);
2. The origin of suffering is craving (tanha);
3. The elimination of suffering requires the
elimination of craving; and
4. The elimination of suffering requires one's
exercise of the Eightfold Path.
Inasmuch as the Four Noble Truths are
conditioned by the Eightfold Path, it can be
inferred that the latter is the continuum of
the former. So, to complete the whole
requirement, Buddha says that the following
are the components of the Eightfold Path: (1)
Right Understanding; (2) Right Thought;
(3) Right Speech; (4) Right Action; (5)
Right Livelihood; (6) Right Effort; (7)
Right Mindfulness; and (8) Right
 THE FOUR NOBLE TRUTHS
Undeniably, suffering is indeed part of living.
Nobody would object to the premise that
suffering is so real in human existence. In
fact, it can be claimed with utter conviction
that human life is nothing without suffering.
Thus, it is helpless not to admit that suffering
is part of living a life called human. But the
problem is: Why should man suffer? From
where does suffering come from?
 Buddha explains that craving causes
suffering, and to avoid it, one must avoid
craving. For those who have experienced
suffering, stopping craving is the key to
liberation. The path to liberation requires
the Eightfold Path exercise.
 THE EIGHTFOLD PATH
1. Right Understanding. This requires man to see life as
such-that there is impermanence, suffering, and no-self
in life. In this, man is led to the right mental disposition
on the concreteness of human existence. Thus, to have
a proper understanding of human existence, one must
learn to understand the reality of human life
2. Right Thought. Here, the mind must be free from
impurities like cruelty, lust, and ill-will, among others.
So that Right Thought shall be achieved, it must be
juxtaposed with the three other principles of the
Eightfold Path, namely, Right Mindfulness, Right Effort,
and Right Understanding.
 THE EIGHTFOLD PATH

3. Right Speech. This, according to Buddha,

necessitates man to be vigilant with his words.
Expressed differently, Right Speech demands to
refrain from gossip or idle talk, telling lies, harsh
talk, and backbiting.
4. Right Action. To Buddha, this means the
avoidance of killing, stealing, false speech or lies,
sexual misconduct, intoxication in drugs, and
alcoholic drinks.
5. Right Livelihood. This refers to the practice of a
correct and proper occupation. In Buddhism, an
occupation is correct and proper if it is not
harmful and if it gives justice to others. This
means that immoral acts like prostitution,
treachery, deceit, soothsaying, usury, and the
like, are not advocated.
6. Right Effort. This principle is intended for self-
perfection. Self-perfection is possible when one
strives to elude from any incoming evil, dispels an
existing evil, the existing good. brings about good
which is yet to come, and nourishes
7. Right Mindfulness. This demands the observance of
the four fundamental elements of mindfulness. These
elements are one's steadfast awareness of his body,
feelings, mind, and ideas.
8. Right Concentration. This principle pertains to the
mind's single objectiveness. The implication of this is
that in Buddhism it is not only important but necessary
that the mind should not be concentrated on the
diversities, but on the oneness of the whole. This is
exactly the point wherein one is required to practice
meditation.
When there is Right Concentration, one
reaches Nirvana which is considered as
the terminal point of the moral life in
Buddhism. Nirvana in Buddhism means
the "blowing out" or the extinguishing of
craving (tanha). In other words, Nirvana
means liberation from resentment, lust,
hatred, delusion, false views, grief, and
indecision.
 C. CONFUCIANISM
Confucius, the great Chinese philosopher who
founded Confucianism, stresses that man should
harmonize himself with nature. This harmony
should be expressed actively through man's
translation of the innate laws of nature into
action.
In Confucianism, the innate laws of nature are
Ren, Yi, Zhong, Li, and Xiao. When these innate
laws of nature are actualized, they eventually
become virtues.
Confucius' concept of Ren, which translates
to human-heartedness, is a virtue that
should be nurtured by everyone. Ren, which
also includes love, benevolence, and
charity, helps individuals develop social
concerns and engagements, rather than
focusing on egoism. It is rooted in the
principle of the Golden Rule, which states,
"Do not do to others what you yourself do
not desire."
The next innate law of nature is Yi. In Confucianism,
Yi refers to righteousness, focusing on the
"oughtness" of actions without compensation. The
"one-should-do-what-is-right-for-the-sake-of-
nothing" dictum emphasizes righteousness.
The third innate law of nature is Zhong. Zhong,
meaning conscientiousness, is juxtaposed with Shu
(altruism), as two ways of praxis of human-
heartedness or Ren. To practice Ren, one should be
conscientious and altruistic, practicing the Confucian
moral injunction in the Golden Rule.
The fourth innate law of nature is Li. Li, meaning
propriety, refers to the rule of conduct reflecting a
person's good will, influencing manners, behaviors,
and conduct through its distinctive characteristic
feature.
Xiao, the fifth innate law, emphasizes filial piety,
respect, reverence, and honor towards one's
parents, including blood relatives. Confucius values
parents deeply and believes it's an obligation to
fulfill their unfulfilled dreams after death,
prioritizing family over sacrifices.
In summary, Confucius teaches that every person
can become a gentleman or superior man (Daren),
living in moral rectitude and high standards. The
Daren, unlike the Xiaoren, is virtuous and practices
the Golden Rule (Affirmative Citation) to avoid
immoral acts. The Xiaoren may choose to be good
for fear of harsh punishment, while the Daren is
virtuous and follows the Golden Rule (Negative
Citation) to maintain morality. The Daren's actions
are based on their status as superiors.
 D. TAOISM
Lao Tzu, the renowned father of Taoism,
teaches that Tao embraces three elements,
namely, road, human head, and human
foot. This implies that Tao means the Way.
According to Lao Tzu, Tao as the Way
means three things: (1) It is the Way of the
ultimate reality; (2) It is the Way of the
universe; and (3) It is the Way of human
existence.
Lao Tzu teaches that Tao is inscrutable,
incomprehensible, and inscrutable, making it
impossible for the human mind to understand or
express. He believes Tao is the cause of
everything, but those who know it do not talk
about it. But, since Tao is ineffable, those
enlightened minds who know it do not talk of it.
In this respect, Lao Tzu remarks: "He who knows
does not talk; he who talks does not know."
Lao Tzu's universe views Tao as manifesting
in nature's course, as it is beyond human
control. The fundamental law of change is
the law of reversion, where things recur to
their original phase when they reach their
extreme points. Tao acts as the law ordering
the reversals of nature, as seen in the
phenomenon of popularity or fame.
Lao Tzu's concept of Tao involves the reversing
power of Tao, which is achieved through the
active interaction of Yin and Yang, two opposing
forces in Chinese philosophy. Despite their
opposite poles, the Yin and Yang cannot attract
without Tao's reversing movement. This leads
Lao Tzu to say: "Tao produces the one. The one
produces the two. Finally, the two produce the
three." Thus, Tao produces the one, the two, and
the three, indicating the interplay between these
forces.
Tao emphasizes the importance of harmony with
nature, which can be achieved through the practice
of wu-wie wu, which means "to do nothing." This
means non-interference with the natural course of
events, allowing humans to participate in the
inherent influx of nature. Overdoing, which Lao Tzu
views as the contradiction of wu-wie wu, can lead to
destruction and overkill. Therefore, it is important
for humans to partake in nature's current and
course, rather than overdoing what is natural.
Lao Tzu's doctrine of Tao suggests that modern
society has turned nature into an enemy, driven
by overdoing and destroying it. This is evident in
advancements in science and technology, such
as sex transplants, genetic engineering,
surrogate motherhood, advanced contraceptives,
male pregnancy, informed consent, test tube
babies, and sperm and egg cell banks. These
actions are manifestations of human violation of
nature's law.
In sum, it is maintained in Taoism that man
should strive to establish a harmony between
himself and nature. Man can do it by practicing
wu-wie wu. Confucianism and Taoism, therefore,
are two schools of thought in the Orient that
espouse the idea that man should harmonize
himself with nature. The only difference is that
while in Confucianism, the harmony is active, in
Taoism, the harmony is passive.
 E. ZEN BUDDHISM
Zen-Buddhism is a way of life. It is not an art of
thinking but of living. It calls man to live life in
the spirit of naturalness, practicality (seeing
things as they are without recourse to the
categories and logic of reason but through
intuition), and simplicity. It is the exhortation of
the Zen-Buddhists that man should extinguish
greed, craving, and lust. Through this, man
could live a life that is attuned to nature.
Zen-Buddhists believe intuitive understanding is
the only way to comprehend reality, and they
view reason as an inadequate standard for living
a healthy human life. They argue that reason
paralyzes human intuition and makes life
complicated. To live life without reason, Zen-
monks use Koans (paradoxes), such as asking
questions like "What is the sound of one hand
clapping?", "What was your original face before
you were born?", and "My stick has only one
end."
Zen-monks practice deep meditation through
Zou-Chan (Zazen in Japanese), or "seated
meditation," to understand the depth and
scope of Koans. This method helps individuals
explore their senses, feelings, and thought
contents, ultimately reaching their core. Zen-
Buddhism believes that life's meaning lies in
simple everyday actions, and extinguishing
greed, lust, and craving is crucial for
understanding life.
Life's problems of a human person
can be overcome by conquering
greed, lust, and craving, which can
only be achieved by reaching
contentment with life. Zen monks
emphasize that it's important to be
content with what one has, as this
understanding of life's true meaning
is crucial.
Finally in Zen-Buddhism, the man who has
understood the real meaning of life is one
who has elevated himself to the status of
being an Enlightened One. This man has
experienced Satori (sudden jolt or
enlightenment). That is why he has
attained the right perspective in
understanding life.