Abstract
Through a careful reading of the excavated early Chinese bamboo manuscript Xingzimingchu 性自命出 from the Guodian tombs, this paper proposes that the Confucian concepts xing 性 (natural tendencies) and qing 情 (natural feelings) are the fundamental sensibilities for Confucian moral, religious, social, and political constructions. This understanding further suggests the possibility of constructing a qing perspective in Confucian ethics. Confucian qing ethics supports an alternative reading of the five cardinal relationships in its historical context. Qing ethics also emphasizes the centrality of natural feelings as well as the natural tendencies in our family and human relationships. It is fundamental because it encompasses all of humanity’s concrete feelings as well as the profound emotional and spiritual experiences upon which the Confucian social and political system is built. Qing ethics can also help to articulate a new understanding and mutual construction between Confucianism as a philosophical system and women. A constructive interpretation of women and family experience may also assist in resolving certain problems that Confucian ren ethics faces, for example, the deep impact of the patriarchy and its unfavorable effects on women.
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Notes
Another similar text is called Xingqinglun 性情论, collected in Shanghai museum.
For example, Yan (2009).
For example, Chen (1998) attributes it to Gongsun Nizi school.
For example, Chen (1999).
Ding Yuanzhi’s distinction follows Dongfang Shuo 东方朔’s suggestion. See Dongfang (2000).
Tu et al. (2005). For the discussion of the connotations of qing, also see Ma (2005) and Li (2001). Also, for the detailed discussion of the different translations and readings of qing, see Attilio Andreini’s (2006) article “The Meaning of Qing in Texts from Guodian Tomb No. 1” (Love, Hatred, and Other Passions: Questions and Themes on Emotions in Chinese Civilization, edited by Paolo Santangelo and Donatella Guida: Leiden and Boston: Brill).
In my translation of qing, sometimes I use the common expression “natural feelings”, while in other occasions, especially when I emphasize the conception of xingqing/xingshi, I translate qing as “the genuineness of xing (natural tendencies).”
Guo (2005) provides an excellent discussion about the old tradition that Xingzimingchu belongs which is different from the new tradition Mencius develops. Mencius’ new tradition considers “moral desires” within xing while the old tradition does not.
Meng (2008) believes that Zisi himself might be the author of Xizimingchu.
Lia (2000), in his annotation to Xingzimingchu comments that huo 或 is an indefinite word which implies that xing not only gives birth to ren but also to other things and events. The use of huo again alludes to the natural birthing and growing connotation of human xing and qing.
The “Five Cardinal Relationships” (wulun 五伦) are central to Confucian humanism, social, political and moral philosophy as the Confucian person is perceived as a relational person. It generally refers to the relationships between father and son, ruler and subject, husband and wife, brothers (older and younger), and friends.” Like most Confucian concepts, the connotations of this term change in the process of history. See Pan (1948), “The Origin of Wulun,” 五伦的由来, Social Science, vol. 4, 2. 1948).
Mao Qiling, Sishu Shengyan (四书賸言), vol. 6.
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He, J. Qing ethics: an alternative perspective?. Int. Commun. Chin. Cult 4, 467–479 (2017). https://doi.org/10.1007/s40636-016-0075-9
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DOI: https://doi.org/10.1007/s40636-016-0075-9
Keywords
- Xingzimingchu
- Qing
- Qing ethics
- Five cardinal relationships