"From ’Mind Response’ To ’Innate Response’:A Logical Development Of Confucias,Mencius,and Xunzi’s Theories On Emotions"

This paper examines the sentiment theory of Neo-Confucianism to re-emphasize the significance of emotions that have not received sufficient attention within the frameworks of the theories of principle and vital force,and to explore the intentions of Neo-Confucian scholars who advocated ethical practice in the activities of life.The investigation of human nature has been achieved through the interplay and fusion of reason and emotion.However,the dichotomy between reason and emotion has not yet provided clear answers for explaining human beings,society,and the world.Thus,there is a need for new attempts to move beyond the framework of reason and emotion.One such alternative is the sentiment theory of Neo-Confucianism.Understanding human beings through the undivided "心"(heart/mind)that is not separated into reason and emotion can be both subjective and objective,universal and relative.The exploration of emotions,which are intrinsic to the activity of the heart/mind,is inevitable.Confucius,Mencius,and Xunzi sought the potential of ethical practice from the heart/mind that possesses both objectivity and subjectivity.Therefore,the investigation of emotional activity(情)is essential.The philosophy of Neo-Confucian scholars,who advocated ethical practice through experiential emotional activity,existed as a vibrant discipline within everyday life.Instead of pursuing profound truths and deep philosophical inquiries,they focused on practical issues and emphasized the subjective practice of individuals within the sphere of life activities.Confucius emphasized the practice of virtue through the activities of the heart/mind that all individuals possess in common.He linked the heavenly mandate(天命),which was traditionally bestowed only upon the emperor,with the moral practice of every individual by connecting the activities of the heart/mind with the concept of life activities related to sentiments.The Analects(论语)records various situations in which Confucius’ sentiments are evident.Four aspects characterize Confucius’ sentiments:Filial piety(孝)and brotherly respect(梯),reverence(敬),shame(耻),and joy(乐).Filial piety and brotherly respect arise from the heart/mind’s activities in initial relationships formed at birth.Reverence,rooted in fear of heaven,is extended by Confucius to human affairs,leading to a natural inclination to respect others.Shame leads to reflective attitudes toward one’s own actions,promoting spontaneous self-reflection towards the state of benevolence.Joy represents the authentic and natural activity of the heart/mind at the level of benevolence.Confucius proposed learning(学)and rites(礼)as the means to cultivate benevolence.Learning in this context refers not to scholarly knowledge but to the cultivation of the heart/mind.Confucius saw scholarship as something that could be pursued only after one had engaged in moral practice.The process starts with experiential acquisition through practice within the activities of the heart/mind,leading to the maturity of the heart/mind.When this matured heart/mind is aligned with universal rites(礼),benevolence is achieved.Rites,derived from the heart/mind,gain universality and serve as a criterion that harmonizes with the heart/mind’s activity,leading to the achievement of benevolence.Confucius focused on extracting and explaining humaneness(仁)emotions from various emotional responses and highlighting why and how they connect to benevolence.However,he did not delve deeply into the origin of emotions or the inner and outer justifications of moral actions.These shortcomings were later addressed and complemented by the philosophies of Mencius and Xunzi.Following Confucius’ explanation of moral states through the activities of the heart/mind,subsequent Neo-Confucian scholars explored the origins of these activities.Mencius distinguished human nature from biological instincts and shifted the explanation of intrinsic essence to human nature.In Mencius’ view,human nature is the unique essence possessed exclusively by humans,not a shared instinct among all living beings.This unique human nature constitutes the moral emotions.The Four Beginnings are actually the essence of human nature.The superiority of moral emotions over animal instincts entails assigning different values to bodily desires and the moral intention of the heart/mind.This allows humans,based on their intrinsic moral emotions,to harmonize their lives with both the natural world and the moral world.However,Mencius’ view of "human nature is good" has limitations.He does not clearly explain how moral intention arises from self-awareness,instead relying on somewhat non-logical reasoning that awareness of intrinsic moral emotions compels their realization.Additionally,Mencius does not address whether human beings can completely eliminate animal instincts from their human nature.He does not advocate for the complete eradication of animal instincts,but rather suggests their natural resolution through the realization of intrinsic moral emotions.These gaps in Mencius’ philosophy are supplemented by Xunzi.Xunzi is the first scholar in the Neo-Confucian tradition to systematically differentiate between the concepts of nature(性)and emotions(情).Nature refers to the material and functions inherent in humans from birth,while emotions arise from nature.Xunzi defines the pre-experiential nature through the experiential realm of emotions.In the natural state,humans possess emotions of self-interest and aversion(好利恶害)for self-preservation.This is the result of following nature(顺性).Xunzi believes that emotions arising from nature can transform human self-interest and individualistic tendencies.Negative behaviors occur when nature is expressed without restraint.Since nature is determined at birth,it cannot be replaced or removed.Xunzi emphasizes the need for correction through rituals and music(礼乐)to prevent the self-interest emotions from manifesting negatively.Following nature leads to bad emotions,while transforming nature results in good emotions.Nature is revealed through emotions.Following nature leads to self-interest emotions,while transforming nature leads to moral and rational emotions.Xunzi elaborates on the method and principles of transforming nature.He distinguishes between the Way of Heaven(天之道)and the Way of Humans(人之道),considering the former unrelated to human actions.Thus,human nature can manifest naturally,but society would become chaotic,akin to the lives of animals in the natural world.To achieve a harmonious society,Xunzi argues for transformation through rituals and music to align human actions with the moral emotions inherent in nature.The goal is to make the society resemble the harmonious state of nature where individuals genuinely enjoy rituals and music,leading to a peaceful and stable society.Genuine humaneness can only be realized through the transformation of nature.While Xunzi emphasizes external transformation through rituals and music,it is not oppressive;rather,it aligns with the political philosophy of virtue-based governance(德治).Rituals and music are based on the universal nature of all humans,aiming for stability and harmony as everyone naturally prefers stability and dislikes chaos.Therefore,rituals and music can naturally integrate with human nature.The result is the alignment of moral emotions,intrinsic to nature,with the universal standards of rituals and music.The junzi(君子)created through "nature and the artificial"(性伪合)embodies both universality and objectivity.Xunzi advocates for the transformation of human nature(性)to achieve a "false nature"(人伪)but does not intend to impose rituals forcefully.His goal remains rooted in the natural ethical practice of individuals.His philosophy,building on Confucius’ ideas and connecting with Mencius,aims to reach a stage where people are genuinely inclined toward rituals and music and sincerely practice ethics from their hearts.The "nature and the artificial" process serves as a beginning for creating gentlemen and virtuous individuals,with the ultimate purpose being the genuine enjoyment of rituals and music by both ruler and subjects,resulting in a harmonious society.