Search Results (32)

According to Mou Zongsan, ming 命 (fate) in the Chinese context is not an empirical concept or a concept of knowledge, but a “notional concept” (xu gainian 虛概念) perceived through life practice, which manifests as the uncontrollable contingencies and limitations an individual encounters in time and space. This inexplicable and inescapable ming is often regarded as a kind of “malevolent force” (e shili 惡勢力), readily inducing a sense of powerlessness and even the abandonment of moral efforts. However, Confucianism does not lead to passive fatalism; instead, it emphasizes “rectifying ming” (zhengming 正命) and “establishing ming” (liming 立命) on the basis of “knowing ming” (zhiming 知命). By distinguishing between “seeking in oneself” (qiuzai wozhe 求在我者) (the original heart-mind of morality) and “seeking externally” (qiuzai waizhe 求在外者) (external circumstances), Confucianism advocates that one should exhaust one’s effort in the moral realm, while calmly “awaiting ming” (siming 俟命) when it comes to external limitations such as life and death, success and failure. Mencius proposed “cultivating oneself to await one’s ming, thereby establishing one’s ming (修身以俟之，所以立命也)”, emphasizing the transcendence of the limitations of ming through moral practice, showcasing the proactive spirit of “knowing that what one does is impossible and yet persists anyway (知其不可而為之)”. However, while Confucianism promotes “transcending” the constraints of fate, its potential lack of reflection on the “liberation” aspect might lead one to reconsider the theoretical efficacy of Confucianism in confronting the ultimate fate. Full article

This paper discusses Dai Zhen’s 戴震 (1724–1777) interpretation of human nature against the backdrop of Mencius’s claim that human nature is good. I argue that Dai Zhen ingeniously reinterprets the “shan” 善 (good; goodness) in terms of “fen” 分 (allotments; distinction) to view the claimed “goodness” as the unique and finest physical makeup of human nature that possesses the potential ability to know moral goodness, viz. liyi 理義 (principle & righteousness). Nonetheless, rather than a transcendental principle or some heavenly endowed virtue, liyi is present in human relationships and everyday life. At the crux of the issue is how to activate the given ability and advance our intelligent mind for principle and righteousness. By ridding “xingshan” 性善 (human nature is good) of its inherent moral properties as Mencius posits in his theory of human nature, Dai Zhen, from a naturalistic and empirical stance, proposes an unconventional approach to the longstanding debate over whether human nature is good or evil in Confucian discourse. While his interpretation may unsettle us that are accustomed to the traditional view of the “goodness” of human nature as one’s innate moral feelings of ren yi li zhi 仁義禮智 (benevolence, righteousness, wisdom, and propriety), Dai Zhen’s reading has undoubtedly thrown a new light on this famed Mencian thesis. Full article

This study interprets early Confucian discourse on xin through a religious–ethical lens, where “religious ethics” denotes the linkage between moral cultivation and a transcendent or cosmic order. Drawing on transmitted texts and recently excavated manuscripts, this study argues that Mencius and Xunzi developed two contrasting yet equally systematic frameworks of ethical cultivation: one that grounds moral agency in the innate unity of xin and xing (性, human nature), and another that emphasizes the functional role of xin as a conscious mediator between nature and ritual. Through a comparative and religious–philosophical perspective, the paper reveals how the evolving discourse on xin enabled early Confucians to construct morally responsive selves embedded in a spiritualized ethical universe. This approach not only illuminates the diversity of early Confucian thought but also offers conceptual resources for rethinking moral subjectivity in contemporary virtue ethics and religious moral anthropology. Full article

This article examines the concept of ming 命 (mandate/command or fate/destiny) in the Analects, Mencius, and Zhuangzi, exploring its relationship to tian 天 (Heaven). Across these works, ming retains an intrinsic connection to tian—an inviolable cosmic force beyond human control. All three texts exhibit profound reverence and submission to tian, acknowledging the boundary between human control and cosmic inevitability, yet, at the same time, advocating active alignment with tian’s ordained patterns. In the Analects, a central tension emerges between tian’s teleological purpose—centered on preserving human culture and ethical cultivation—and the seemingly arbitrary fluctuations of individual fate, particularly regarding lifespan and personal fulfillment. This tension persists in the Mencius, articulated as a conflict between the political disorder of Mencius’ contemporary era and tian’s normative moral order. The Zhuangzi, by contrast, resolves this tension through advocating for withdrawal from the political life, as well as a radical reinterpretation of tian. Stripping tian off the Confucian moral–cultural imperatives, the text deconstructs dichotomies like life and death, championing inner equanimity via flowing with the cosmic transformation. Full article

By reconstructing the concept of the “Mandate of Heaven”, the Zisi School grounded the universality of Confucian ethics in the ontological stipulations of Heaven’s Way, bridging the intellectual gap between Confucius’s practical ethics and Mencius’s theory of mind-nature. Central to their framework is the proposition that “Heaven’s mold imparts form to mankind; and imparts inherent pattern to objects”, which constructs a generative chain from the Mandate of Heaven to the nature of objects and human nature. The School posited that the Heavenly Way endows all objects with inherent patterns, while human nature, derived from the Mandate of Heaven, harbors latent moral potential activated through edification. By dialectically reconciling the “differentiation between Heaven and humans” with the “unity of Heaven and humanity”, the Zisi School emphasized both the transcendent authority of the Mandate of Heaven and human moral agency, forming an “immanent yet transcendent” ethical paradigm. However, theoretical limitations persist, including ambiguities in the certainty of innate goodness due to the separation of Heaven and human nature, mind-body dualism that risks formalizing moral practice, and latent fatalism in their concept of mandate. Despite these unresolved tensions, the Zisi School’s metaphysics laid the groundwork for Mencius’s theory of innate goodness, Xunzi’s legalist emphasis on ritual, and Song-Ming Neo-Confucian discourses on “Heaven’s inherent pattern”. As a pivotal transitional phase in Pre-Qin Confucianism, the Zisi School highlights the interplay between metaphysical grounding and pragmatic adaptability, underscoring the enduring dynamism of Confucian ethics. Full article

By comparing two significant characters in a Biblical and a Confucian story, respectively, this article examines how the two traditions referred to share a common understanding of what “reconciliation” is meant to be. I compare Joseph in Genesis and Shun in the Mencius, focusing on how their crying contributes to familial reconciliation. The comparison raises anthropological commonalities between these narratives concerning structures of violence and the process of personal transformation leading to interpersonal reconciliation. There is particular emphasis on the significance of emotions: the way in which tearful emotions are expressed and perceived functions either as cause (Shun) or effect (Joseph) of the aggressor’s transformation, thus triggering the reconciliatory process. Following the suggested interpretation of these narratives as historic encounters between cultures of different provenance, the commonalities found in both approaches to reconciliation can potentially serve as a source of inspiration for present-day relations between religions and civilizations. Full article

In a modern world dominated by individualism, reproduction has become a difficult choice for individuals. The traditional reasons for reproduction have lost their appeal. For individuals, the meaning of reproduction has become a question. Confucian understandings of the universe and the individual provide insight to address the challenge. Dong Zhongshu’s theory of “humans are born of tian” and the concept of deriving benevolence from Heaven deeply appreciate the cosmic virtue of natural generation, establishing a meaningful connection between Heaven and humanity, and offering a cosmic perspective to understand the meaning of human life beyond blood relations. Mencius’s theory of human nature opens up multiple possibilities for the establishment of individual subjectivity, alleviating the potential tension in parent–child relationships from an individualistic perspective. Confucian rituals, through traceable bloodline genealogies, imbue individual life with meaning, and within this context, reproduction is given significance. Full article

Mencius’ “Theory of Embodying Virtue 踐形說” is an important theory that combines moral cultivation and physical practice, emphasizing that virtue is externalized and realized through concrete physical actions. This paper explores the theoretical foundation of the “Theory of Embodying Virtue 踐形說”, examining its internal connections with Mencius’ doctrines of “Innate Goodness”, “Four Beginnings 四端”, and “Nurturing Qi 養氣”. Through self-cultivation, individuals can gradually transform their inner virtues into outward behaviors, ultimately achieving the unity of virtue and the body. This not only serves as an essential path for personal moral cultivation but also embodies the Confucian moral ideal. Additionally, the paper analyzes the contemporary significance of the “Theory of Embodying Virtue” from the perspectives of modern ethics and body philosophy, particularly in terms of its implications for moral education, the improvement of social ethics, and the shaping of leaders’ moral images. By conducting an in-depth discussion, this paper reveals that Mencius’ “Theory of Embodying Virtue” still holds significant theoretical and practical value in contemporary society. Full article

This paper argues that the Confucian notion of the “goodness of human nature” (Xing Shan 性善) does not exclude a religious dimension by examining Mencius’ explanation of this theory. In his response to Gongduzi (公都子), Mencius articulates his understanding of the goodness of human nature. Combining this response with Mencius’ criticism of Gaozi, the two discussions can illuminate each other. Mencius opposes Gaozi’s approach that relies on facts (Qing 情) and talents (Cai才) to define human nature. He argues that such an approach stems from an inductive mode of cognition and a detached observer’s stance toward the world, leading to a perspective devoid of a spiritual world. In contrast, Mencius posits that individuals, beyond sensory perception, can use the faculty bestowed by Heaven to perceive a world infused with noble spirit (Hao Ran Zhi Qi 浩然之氣). The heart-mind, deriving from a transcendent Heaven (天), holds religious significance for Mencius and represents an entity we must serve. However, this does not mean abandoning moral life. On the contrary, Mencius asserts that serving Heaven involves facing moral situations directly, discerning righteousness, and anchoring the direction of one’s actions. In realizing oneself, one also contributes to the realization of others, a significant interpretation of “human nature” as Mencius conceives it. By integrating religious belief with secular life, Mencius grounds the latter in the former, imbuing Confucian thought on the goodness of human nature with an implicit reverence. This approach invites us to understand human life within the comprehensive connection with the universe. Full article

This article explores the specific role of courage in the context of the Anthropocene’s moment; it first examines Aristotle’s conception of virtues, focusing on courage, before comparing it to Confucian thought and analyzing the historical dialogue between Western and Chinese traditions on ethics through the works of François Noël (1651–1729). Aristotle views moral cultivation as a social process wherein habits shape inner dispositions; in his view, courage is linked to other virtues, such as temperance and justice. For Aristotle, courage implies the appropriate balance between extremes and must be directed toward a worthy end, such as promoting positive change within a community. This Aristotelian perspective was later incorporated into a biblical framework by Aquinas and Suarez, emphasizing dichotomies between body and soul, as well as between humans and other living beings. These dichotomies must be challenged in the face of the Anthropocene’s emergencies. The second part of this contribution proceeds to a detour examining Confucian ethics, which rests on a different anthropology, emphasizing continuities rather than discontinuities. Like Aristotelian thought, Confucian thought also underscores moral education within a community; it prioritizes humanity, embodied through empathy and loyalty. In the Analects, courage is balanced by a sense of rituals and righteousness. Mencius further distinguishes several types of courage, stressing self-cultivation and the ruler’s responsibility to make empathetic, appropriate decisions for the community’s sake. From this perspective, courage is understood as the continuous perseverance in self-cultivation, coupled with a firm intention oriented toward the good of the community. Zhu Xi’s comments on Zilu’s courage in the Analects extend this Confucian tradition. Finally, this article highlights how a dialogue between Aristotelian and Confucian ethics began four centuries ago, particularly through Noël’s Philosophia Sinica, which combined these traditions. This inter-religious approach to ethics, enriched by figures such as Aquinas, Suarez, Zhu Xi, and neo-Confucian thinkers, requires re-evaluation because the understanding of personal ethics and nature has evolved. The modern naturalistic approach, with its emphasis on dichotomies, has contributed to a mechanistic view of nature, fostering its exploitation, and a devaluation of the body. This contrast highlights the urgent need for renewed dialogue between Western and Chinese ethical traditions to address contemporary challenges, with François Noël serving as a historical witness of these exchanges. Full article

Mencius’ concept of shame has emerged as a space of comparison between shame cultures in the East and West in cross-cultural research. However, comparative research on shame in Buddhist and Confucian cultures is scarce. Hence, this study examines the Buddhist psychological Shame concepts of “hrī” (Can 慚, shame) and “apatrāpya” (Kui 愧, abashment) and the Confucian “xiuwuzhixin” (羞惡之心, the mind of shame) as representative examples that reveal a subject boundary that restricts shame to human beings and explores the similar subject-subordinate structures of these concepts. The study then analyzes the internal and external forces that induce shame. Finally, it discusses the goodness ascribed to shame and how deviation from shame leads to evil. Results reveal fundamental differences in the understanding of shame between the two cultures. In particular, “hrī” and “apatrāpya” in Buddhism are rooted in the psychological consciousness function, whereas “xiuwuzhixin” in Confucian culture is rooted in the ethics function. This cross-cultural comparison of shame highlights the tension and complexity inherent in this concept. Full article

Both pre-Qin Confucianism and Mohism aimed to find a universalist consensus of belief in order to deal with social chaos and disunity, but they diverged at a basic level on what is the fundamental universality of humankind and how to achieve it. In the debate between Mencius and Mohists, Mohists believed that the fundamental “similarity” of humankind lies in the field of “self-interest”, so they emphasized the acquisition of Heaven’s favor through external achievements and sacrificial offerings. On the contrary, Mencius took the fundamental similarity of humans to the level of the inner heart-mind and believed that the fundamental “sameness” of humans lies in their “heart-mind” rather than in being “self-interested”, so he advocated the connection with the heavenly part within us when we follow the guidance of the heart-mind. Their differing interpretations of the fundamental question of “the similarity of humankind” ultimately resulted in the divergences and discrepancies between two religious ethical forms and their outcomes in early China. Full article

The thought of rule by virtue in ancient China holds a significant role in Chinese ideological history. Because of the similarity in nature and authority, morality in ancient China played a similar role to religion in Western countries. The Confucian rule by virtue thought in the pre-Qin dynasty profoundly influenced subsequent generations. During the pre-Qin period, Confucian rule by virtue thought evolved—from personal cultivation to statecraft, integrating law and ritual. Concepts of rule by rite, rule by man, and rule by virtue intertwined with the legal philosophies of Confucius, Mencius, and Xunzi. Confucian moral governance focuses on human values and life quality, retaining relevance today. Constrained by historical and social contexts, it had unique dilemma and unobservable limitations. In order to eliminate the ideological dilemma, a return to virtue and law while adhering strictly to their boundaries is a feasible path for the Confucian rule by virtue thought from the pre-Qin Dynasty to the modern era. Full article

From a semantic viewpoint, “Jing 敬” emphasizes an attitude of external respect and adherence to ritual propriety, whereas “Cheng 诚” signifies the true alignment between one’s internal attitudes and external actions. An exploration of “Jing” and “Cheng” in The Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius from a linguistic perspective reveals the following: In the ethical system of The Analects, “Jing” represents an attitude towards others, and “Cheng” is rarely mentioned, with personal morality anchored in the social order; in The Great Learning and The Doctrine of the Mean, “Jing” is seldom discussed, while “Cheng” is emphasized as a requirement for individuals, highlighting the intrinsic nature and spontaneity of personal morality; The Works of Mencius, while inheriting Confucius’s concepts, also adopts the ideas from The Great Learning and The Doctrine of the Mean and reinterprets “Jing” internally, achieving a unity between personal morality and social ethics. The shift from “Jing” to “Cheng” and the reinterpretation of “Jing” reflect the concentrated embodiment of the internal reconstruction of the Pre-Qin Confucian ethical system. Full article

This article delves into the intricacies of human defences in various domains, including the biological and psychological responses to protect oneself, and the abstract concept of sacrificing one’s life to uphold ethical, moral, religious, and spiritual values. While physical, psychological, and moral values have been attended to in counselling, regard for the religious and spiritual aspects is still developing. As the author writes from a Christian perspective, Christian faith and values are considered. It is posited that a study of human nature, as presented in the Christian Bible, can facilitate a profound comprehension of human defences. The paper scrutinizes the correlation between “human defences” and “Christian spirituality” through a Christian lens on human nature. Furthermore, it introduces the idea of “spiritual defence” and how it is related to a spiritual awakening. Full article