Abstract The terms du （獨） and shendu （慎獨） frequently appear in transmitted texts, notably, among others, the Xunzi and Liji. Drawing reference from the poetry of ＂Shijiu＂ （鸤鸠） （Ode 152） and ＂Yanyan＂ ...Abstract The terms du （獨） and shendu （慎獨） frequently appear in transmitted texts, notably, among others, the Xunzi and Liji. Drawing reference from the poetry of ＂Shijiu＂ （鸤鸠） （Ode 152） and ＂Yanyan＂ （燕燕） （Ode 28） in the Book of Odes （詩經）, the recovered texts of ＂Wuxing Commentary＂ （五行說） and ＂Confucian Poetics＂ （孔子討論） have provided new material for re-shaping our current understanding of the concepts of du and shendu. This study will briefly survey the semantic ranges of these terms within the exegetical tradition and explore their meaning with regard to the poetry from which they are contextualized. In the final analysis du can be understood as the ontic quality of the heart-mind within the broad sense of cheng （誠 sincerity）, or devout love, whereas shendu can be regarded as a process of moral cultivation. To some extent the re-interpretation of these terms finds commonality with, rather than subverts, the semantic ranges established by traditional glosses. The recovered texts have enhanced our understanding of these terms, in particular the concepts of heart-mind and emotion in early China.展开更多
The popular reading of xing yu nei 形於内 （being actualized from the internal） in Wuxing creates a predicament in the understanding of ＂xing 行 （behaviors）＂ which is not xing yu nei. As stated in Wuxing and othe...The popular reading of xing yu nei 形於内 （being actualized from the internal） in Wuxing creates a predicament in the understanding of ＂xing 行 （behaviors）＂ which is not xing yu nei. As stated in Wuxing and other early Confucian texts, including The Doctrine of the Mean, The Great Learning, the Mencius and Xunzi, xing ~ is a process involving multidimensional content including not only deliberated decisions and actions, but also attitudes, facial expressions, and even the charisma that possesses power to transform the world. Xing 形 always operates in an effortless natural style, rather than under cognitive control. Xing yu nei signifies that virtues are possessed to a perfectly deep degree. Therefore, ＂not xing yu nei＂ does not mean that ＂behaviors＂ are forced by external pressure and thus hypocritical, but rather that although they also originate from internal virtues, the virtues in this case are not deep enough to enable multidimensional and natural manifestations. Xing 行, representing the way of the ＂human,＂ is the approach to and is on a continuum with ＂de zhi xing 德之行 （the behavior of Virtue）,＂ which matches the way of Heaven. Shendu 慎獨 requires paying close attention to and regulating the intentions and emotions emerging at the heart/mind, which is the fundamental work when making the effort of＂xing＂ towards ＂de zhi xing.＂展开更多
文摘Abstract The terms du （獨） and shendu （慎獨） frequently appear in transmitted texts, notably, among others, the Xunzi and Liji. Drawing reference from the poetry of ＂Shijiu＂ （鸤鸠） （Ode 152） and ＂Yanyan＂ （燕燕） （Ode 28） in the Book of Odes （詩經）, the recovered texts of ＂Wuxing Commentary＂ （五行說） and ＂Confucian Poetics＂ （孔子討論） have provided new material for re-shaping our current understanding of the concepts of du and shendu. This study will briefly survey the semantic ranges of these terms within the exegetical tradition and explore their meaning with regard to the poetry from which they are contextualized. In the final analysis du can be understood as the ontic quality of the heart-mind within the broad sense of cheng （誠 sincerity）, or devout love, whereas shendu can be regarded as a process of moral cultivation. To some extent the re-interpretation of these terms finds commonality with, rather than subverts, the semantic ranges established by traditional glosses. The recovered texts have enhanced our understanding of these terms, in particular the concepts of heart-mind and emotion in early China.
文摘The popular reading of xing yu nei 形於内 （being actualized from the internal） in Wuxing creates a predicament in the understanding of ＂xing 行 （behaviors）＂ which is not xing yu nei. As stated in Wuxing and other early Confucian texts, including The Doctrine of the Mean, The Great Learning, the Mencius and Xunzi, xing ~ is a process involving multidimensional content including not only deliberated decisions and actions, but also attitudes, facial expressions, and even the charisma that possesses power to transform the world. Xing 形 always operates in an effortless natural style, rather than under cognitive control. Xing yu nei signifies that virtues are possessed to a perfectly deep degree. Therefore, ＂not xing yu nei＂ does not mean that ＂behaviors＂ are forced by external pressure and thus hypocritical, but rather that although they also originate from internal virtues, the virtues in this case are not deep enough to enable multidimensional and natural manifestations. Xing 行, representing the way of the ＂human,＂ is the approach to and is on a continuum with ＂de zhi xing 德之行 （the behavior of Virtue）,＂ which matches the way of Heaven. Shendu 慎獨 requires paying close attention to and regulating the intentions and emotions emerging at the heart/mind, which is the fundamental work when making the effort of＂xing＂ towards ＂de zhi xing.＂
