The Emotions in Early Chinese Philosophy

Virág, Curie. 2017. The Emotions in Early Chinese Philosophy. Oxford University Press.

 

Introduction

We should step out of many dualistic categories to study Chinses philosophy, such as immanent versus transcendent, performative versus abstract, and integrative versus objective. (p.3)

For the question of truth in Chinese philosophy, see Alexus McLeod, Theories of Truth in Chinese Philosophy (London and New York: Rowman and Littlefield, 2016).

Emotion (qing) is not only the passive faculty forced by external things, but also reflects the interface between self and world.

 

Chapter 1 (Kongzi)

Confucius highlights emotion since emotion is the depth of the human self in moral action. (p.28)

Confucius believes that truly performing rituals should be aligned with proper feeling. (p.33) Emotion functions as an interface between the self and the world. The outer expression is taken as true disclosure of the inner state, called transparency ethics, as Analects 2.10 shows. (p.37)

The perfect individual is one who achieves emotional fulfillment, as Confucius’ one-line autobiography says. (p.49)

 

Chapter 2 (Mozi)

What is causes of plight in human society? Mozi believes the cause is partiality.

How do we solve? Mozi’s project is impartial caring. He attempts to expand our feeling to a larger community. (p.53) For Mozi, the methodology is not self-cultivation, but cognitive reasoning (p.55).

A. C. Graham and Chad Hansen did not think there is a problem of truth in Chinese philosophy. But authoth disagree since we can see how Mozi investigete how things are. (pp.65-66)

 

Chapter 3 (Laozi)

The author claims that “desire is what gives access to the Dao. Desire is what ultimately drives all living creatures toward their destiny and thereby opens up awareness of Dao.” (p.83)

The responsibility of sage-rulers is let people know contentment (zhi zu知足). (p.87) The sage can know the workings of desire. (p.90) 

In other words, Laozi do not completely negate desire and knowledge. He pursues a higher level form of desire and knowledge.

 

Chapter 4 (Mengzi)

“Mencius was concerned with the proper flourishing of one’s xing, which he regarded as a biological given that encompassed basic human emotions and desires.” (p.108)

In some cases, Mengzi says the burial comes from the feeling of horror. It is horrible when someone sees abnormal things. (pp.117-118) [cf. deformation in Zhuangzi!]

For Mengzi, what is the root of morality? Two models of explanations: (1) emotion; (2) two sources, emotion and reason, otherwise tui (推) becomes impossible. (p.126) The author contends that the former overlooks the role of reason in Mengzi, while the latter sticks to the distinction between emotion and reason. The author says that reason helps emotion to fulfill itself. (p. 130)

 

Chapter 5 (Zhuangzi)

Emotion in Zhuangzi is multivalent. Proper or improper emotion depends on whether it is in accordance with the workings of the cosmos. (p.140, 145, 161)

One important paper: Olberding, “Sorrow and the Sage”, Journal of the American Academy of Religion 64, no. 4 (1993): 639– 654.

As the monkey trainer, the sage should harmonize with the preference of things (e.g. monkeys) around him. (p.146) As training tigers, a proper life should be in accord with (顺) the dispositions and inclinations of things. (p.150)

Improper qing(情) is boiled down to a tendency to 是非. (p.152)\

You (游) means (1) convergence between human beings and the other living creatures, (2) link to delight (乐), and (3) movement related to wisdom. (p.158) Zhuangzi, Huishi, and the fish, all of three are engaged in You. (p.160) [brilliant observation!]

 

Chapter 6 (Xunzi)

Rituals and music nurture emotions. (p.182) They create proper circumstances for emotions and give emotions proper forms. (p.186)

 

Conclusion

In the Pre-Qin period, the role of emotions comes together with the investigation of the self and the natural world. “This affirmation of the emotions as integral features of the person was part of an entire complex of new developments in the imagination of the self and of the natural world.” (p.191)

Human beings share universal deposition implies that humans are part of a broader community. It relates to the notion of empire. “But politically, the universalist conception of the human was double-edged: if it helped to sustain the idea of empire, it also presented a challenge to it.” (p.195)