On the issue of Mencius and Zhuangzi's theory of human nature, Mr. Chen Guying has already discussed it in the article Mencius and Zhuangzi's Theory of Human Nature. In his view, "Zhuangzi demonstrated the truth of human nature on the one hand, and deduced the beauty of human nature based on the beauty of Tao on the other. In addition, Zhuangzi took the lead in emphasizing the issue of "love" among other philosophers. "Mencius and Zhuangzi have the same view of human nature: Zhuangzi advocates restoring inner peace, while Mencius maintains inner goodness. The stillness of nature is far from the beauty of nature, but it is actually close. Starting with their similarities, this paper discusses their differences and the reasons for these differences. First, the background of "the theory of goodness in nature" and "the theory of quietness in nature" Mr. Chen Guying said that Mencius and Zhuangzi's attention to the topic of mind reflected a concern for life. During the Warring States period, they expressed deep sorrow for the death of people. [1] In this context, Mencius and Zhuangzi put forward different theories of human nature. (1) The theory of "good nature" was put forward for the purpose of political education. Mencius' theory of good nature mainly focuses on the last article of Gaozi. The first article of Mencius is political theory. Mencius told Liang that there was compassion and the possibility of benevolent government. On Teng Wengong's record, Teng Wengong was the prince, and Chu and Song met Mencius. Mencius said good things, and his words must be called Yao and Shun. "Mencius' theory of good nature is always associated with his political theory. Zhu thought it was a contribution to Mencius' theory of "good nature". He gives people the confidence that "human nature is good", can do good deeds, and is also beneficial to society. This contribution is relative to politics. For the purpose of political education, Xunzi put forward the theory of human nature. Although Xunzi advocated evil nature, it was also to teach people to learn etiquette, learn the code of conduct of benevolence and righteousness, and improve their self-cultivation. Xunzi and Mencius put forward different theories of human nature, but their purposes are the same, both pointing to the society, which not only guides individuals to actively "self-denial and self-respect", but also guides monarchs to govern the country with benevolence and righteousness as the criterion, so that the society is in a harmonious state. It can be seen that the emergence of the theory of human nature is closely related to the sage's desire to implement political education. It is enough to simply tell people what to do and provide them with guidance, but whether human nature is good or evil can't be changed anyway. The focus of the theory of human nature is to develop and maintain human nature. The theory of "good nature" serves Mencius' political theory. (2) The theory of quietness of nature was put forward to return to nature. Zhuangzi's theory does not aim at political enlightenment, so it does not judge the good and evil of human heart. Moreover, Zhuangzi's attitude towards right and wrong, good and evil is "from precepts, so it should be infinite", so he will not make a qualitative analysis of human nature on good and evil. Everyone has different natures, good and evil. From the perspective of equality, everyone has no right to decide what kind of nature he will accept. Therefore, there is no need to feel guilty because his nature has no compound secular standards. Benevolence, righteousness, fame and profit are easy to attract people to pursue, and these standards will lead to "mutual care" between people. If the opportunity arises, _ if the alliance is cursed, if it is killed in autumn and winter, "people are uneasy and society is chaotic." Zhuangzi had no expectation for the good and evil of human nature. In this way, people can look straight into their hearts, pay no attention to things other than sex, have a peaceful mind and avoid social unrest. Therefore, Zhuangzi advocated abandoning wisdom and benevolence, and did not want people to think about things other than sex because of these external standards, and fall into a dispute between right and wrong. Zhuangzi pursues the return to nature and the integration of all things. Zhuangzi put forward the banner of benevolence and righteousness in the article Zanmu, which is redundant, just like Zanmu. He advocates that people should return to nature and not pursue "goodness" and "beauty" other than sex. Once this admiration appears, it goes against the truth, and no matter how well it is done, it is only a manifestation of sexual falsehood. "Although the calf is short, the continuation is worrying. Although the crane shank is long, it is sad to break it. " The pursuit of "beauty" and "goodness" beyond these sexual points may lead to worries about personal life. To return to nature, we must abandon artificial intelligence and lust. Go back to static. Zhuangzi's pursuit of sexual tranquility does not mean that he thinks that human nature is usually peaceful. In Strange Again, Zhuangzi talked about human nature: "People's hearts are in the bottom row, and prisoners kill them." Human nature is restless, susceptible, delusional and bitter. He did not directly mention that human nature is static, but he believed that the quality of morality lies in being calm and lonely, being quiet and doing nothing. People can get rid of the external influence, restore the "quiet" attribute, and become a channel for air to enter and exit. This is the most ideal state. In other words, people have the possibility of restoring peace, and people's restlessness includes the possibility of restoring peace. People should pursue the peace of human nature instead of making people impetuous. Therefore, Zhuangzi's view of human nature is "the theory of quietness" rather than "the theory of impatience". Zhuangzi's trust in nature and Tao made him give up his trust in artificial intelligence. It is better to be humane than humane. The combination of humanism and Taoism can achieve the most brilliant effect. Zhuangzi believes that only by passively following Tao can human nature be consistent with Tao. Therefore, he advocated the restoration of Tao and renaturation in human nature. Source: Young writers