Morality: regulated by the self or regulated by others?

Human beings are, from the biological perspective, animals. However, human beings are also different from animals. Nowadays, scholars from various academic disciplines aims at figuring out the singularity of human beings from different angles, for example, based on observation that “human can use language”, “human is capable of being rational”, and “human is capable of obtaining wisdom”, etc. From Chinese perspective, Mencius (孟子, 372B.C. – 289 B.C.) set up a proposition of “differences between human beings and animals” (人禽之辨) and provided his view that the difference between human being and wild animals lies on the acumen of moral consciousness (道德意識) in human beings.

There are many ways of expression of our moral consciousness, for example, we show sympathy and compassion towards others, or feel regretful about our own behaviour. Nonetheless, on explaining why human beings have moral consciousness or moral acts, western scholars in moral philosophy (particularly those who adopt perspectives from developmental psychology) usually take the view from developmental psychology that moral consciousness and moral acts are fostered from nurturing from family, school and the society. In other words, this is based on the assumption of “orientation towards others”, which states that our moral judgment is dominated by external norms and regulations that are not part of the self. As one grows up, these norms and regulations are internalized. Thus, one no longer needs explicit scrutiny from others but moves towards self-regulation through internalized moral consciousness. In this sense, the reference of moral acts is transformed from “morality regulated by others” towards “morality regulated by the self”.

On the contrary, Mencius emphasized “morality regulated by the self” and suggested that it is the worth of such morality that could truly reveal the values of human being, and the solemnity of moral acts. Then, what is “morality regulated by the self”? In Mencius’ famous illustration, when one saw a little child falling into a well, everyone would be shocked and worries, leading them to take immediate action to save this child. The moral consciousness appears in an instinct, without any further thoughts (such as “should I save this child to gain connection to this family”, or “should I save this child in order to be praised in the neighbourhood””). This act is totally regardless of any external conditions, causes or benefits, but is totally due to the direct expression of one’s moral consciousness. Mencius coined this as “ceyin zhi xin” (惻隱之心), which is “the heart” that sympathy towards others, or sometimes it is called “buren ren zhi xin” (不忍人之心), which is “the heart” that cannot bear to see others suffer.

This self-initiated unbearable feeling of seeing others suffer is not rooted from external scrutiny, but is demonstrating that we have an internal self-agency of morality. Such self-agency of morality is what Mencius regarded as “acumen of knowing the good and acting the good” (Liangzhi Liangneng, 良知良能), which is now more commonly being referred to as conscience (良心). Therefore, our moral acts are simply rooted from our innate conscience, but not driven by external rules and regulations, urged by others’ requirement, nor due to extrinsic goals. As Confucius said, “to be kind (Ren, 仁) is due to my free agency. It can’t be ordered by others!” (為仁由己, 而由人乎哉!). Furthermore, the instance that we decide to be kind (Ren, 仁) and act accordingly at the here and now, is intrinsic and self-aware, and is not due to extrinsic causes. Therefore, we should be mindful of our internal agency to be kind (Renxin, 仁心) and trigger such awareness to kick of good acts in response to the external world. In this sense, morality is rooted from self-initiated regulation but not regulated by others. Our Renxin (仁心, internal agency to be kindness) and Liangzhi (良知, the conscience) are always in stand-by mode, once kick-off by our self-awareness, can lead to moral acts. This is the essence of “morality regulated by the self”.

Let’s think about why you respect your parents, aid the old and the weak, and even act bravely for a just cause. If you really know you do these for no reason but out of spontaneous and irresistible feeling, you will understand the true meaning of ‘Morality of Self-Discipline’. Generally speaking, self-discipline of morality starts from self-awareness of moral awareness and is accomplished through autonomy of decision-making in moral behaviours. Putting it into broader perspective, ‘self-discipline’, which is an indispensable quality of personality, is an expression of self-love, commitment and internal willpower. All successful people are highly self-disciplined.