Xing (性) mainly referred to human nature in ancient times. The concept of xing has two essential points. First, it refers to the inherent nature of all things, not as a result of nurture. Second, it refers to the common nature of certain kind of things, not the nature of individual things of that kind. Similarly, human nature, too, has two meanings. First, it refers to inherent attributes all people share, including physical features, desires, and consciousness. Second, it is the essential and distinct attribute that distinguishes people from birds and beasts, in other words, human’s moral nature. Scholars throughout history held varied views over the question whether human nature was good or evil. Some believed it was good. Some thought it was evil. Some held that it was neither good nor evil. Some held that human nature could be both good and evil in the same person. Some thought that human nature was good in some people, but evil in others.
This view was proposed by Xunzi(313?-238 BC). According to him, human nature, which refers to proprieties humans naturally possess, includes physical life as well as various desires and perceptions. If people are allowed to only follow desire for external things, which is something inherent in human nature, it will lead to conflicts, and the society will fall into chaos. Moral conduct which is vital for maintaining order in society does not derive from human nature. Rather, it is acquired through deliberate efforts.
This view on human nature was first proposed by Mencius. As Mencius(372?-289 BC) saw it, human nature is the inherent moral character which a human being naturally possesses and which distinguishes him from an animal. In this sense, human nature underpins such virtues as benevolence, righteousness, sound social norms, and good judgment. However, good human nature does not automatically constitute virtuous conduct. People need to continuously cultivate good human nature in order to develop virtuous conduct.
The notion of acting in accordance with human nature first appears in The Doctrine of the Mean, a section of The Book of Rites. According to this text, all humans possess an innate virtuous quality that originates from heaven. People should follow and give full play to this heavenly bestowed virtue and realize it in their words and deeds. Behavior in keeping with this inherent nature constitutes a person’s virtuous quality. Later scholars regarded this virtuous nature as the heavenly law manifested in human nature. Acting in accordance with human nature was therefore seen as following the heavenly law.
This term refers to the features and limitations determined by the intrinsic nature of all things. Guo Xiang (?-312), a scholar in the Western Jin Dynasty, pointed out that each person or object has his or its own intrinsic natural attributes, such as size and shape of an object, or the life expectancy and intelligence or lack of it of a person. The natural attributes of a person or an object are inborn and therefore unchangeable. All things should remain content with their natural attributes. If people and objects follow their own nature and act within the scope of their natural attributes, they can enjoy unhindered freedom of movement.
Human nature may be categorized as having three levels. This is a view of human nature held by ancient Chinese people. According to this theory, different people have different inherent natures, which can be divided into upper, middle and lower levels. People of the upper level have a good nature. People of the lower level have an evil nature. The nature of those in the middle level is either devoid of the distinction between good and evil, or is a mixture of good and evil. Some believe that human nature is inborn, particularly in those of the upper and lower levels, and is unchangeable. Others think that education can change human nature, allowing people to advance to the next level.
This term means changing element of evil in one’s intrinsic nature and developing acquired nature of goodness. This ethical principle is put forward by Xunzi (313?-238 BC)based on his belief that human nature is evil. Xunzi believes that the desire for external things is an intrinsic part of human nature. Unrestrained pursuit of such desire leads to rivalry between people and throws society into chaos. Therefore, it is imperative to rein in human desire and make people accept and observe rites and laws.
This term means to thoroughly explore the fundamental nature and pervasive laws of humanity and all things, which includes the exploration of natural phenomena, cosmic laws, and local events. We must fully understand how all things are connected, so that we can contribute to all things flourishing in their roles. Neo-Confucian scholars of the Song Dynasty took this conception as a fundamental means to understand the world, to cultivate one’s morality, and to know in depth the principles of heaven. Wang Yangming (1472-1529) held that laws and nature are not two different things. To explore the laws of things means to find out their nature. Ancient Chinese believed that to understand the world and oneself, and to reform the world and improve oneself are a process of interaction and unity. Only when such process advances can the harmony between humanity and all things be accomplished.
Human nature is a mixture of good and evil. This is a view of human nature held by ancient Chinese people. According to this theory, human nature can neither be all good nor all evil, but instead good and evil co-exist within us. Being good or evil is the result of cultivation after one’s birth. Therefore, according to this theory, the key to being a person of virtue lies in learning and education.
Human nature has nothing to do with good or evil, which is a view held by ancient Chinese people. The philosopher Gaozi in the Warring States Period was one of the advocates of this “neither good nor evil” theory. Here, human nature refers to the in-born attributes of a human being. According to Gaozi, a person’s inherent desires directed to the outside world reflects no more than physical needs, such as the need for food and for sex. Such instincts are irrelevant to ethics, free of good or evil. A person’s good or evil traits result from cultivation and social influence in life after birth. People who are exposed to good influences tend to do good things. People who live in a bad environment tend to do bad things.
The term has three different meanings. First, it means human emotions and desires, referring to the natural and instinctive reaction to external circumstances, not a learned response. Second, it refers to specific human emotions and desires, commonly known as the six human emotions: love, hate, delight, anger, sadness, and joy, or as the seven human emotions: happiness, anger, sadness, fear, love, hatred, and desire. Third, it means the true state of affairs, or actual situation. For centuries, scholars have had different interpretations on the first two meanings. Some advocated that emotions should be restrained or controlled, while others believed that emotions and desires were natural and should be properly guided.
The heart, a vital organ of life, underpins one’s emotions, awareness, and value judgments. Different from the ears, eyes, nose, and mouth, which sense the outer world in a passive way, the heart is capable of thinking and performing intellectual and moral evaluations on the basis of analyzing and sorting out what these organs have sensed. Mencius (372?-289 BC) believed that the heart consists of four aspects: compassion, deference, sense of shame or detestation, and conscience. Preserving and expanding one’s good heart is the central aim in practicing moral teachings. According to Daoism, a serene and uncluttered heart is the highest state for a human being, much like a peaceful pool of still water. Such calmness is the way in which the heart can capture the essence of all things in the world.
The original meaning of li (理) was the texture of jade; later it was extended to contain three meanings: (1) the physical forms or proprieties of things, such as length, size, shape, tensile strength, weight, and color; (2) the universal laws followed by all things and beings; and (3) the original source or ontological existence of things. The last two meanings are similar to those of dao. Scholars of the Song and Ming dynasties were particularly interested in describing and explaining the philosophy known as li (理), and considered it as the highest realm, giving rise to the School of Principle which dominated academic thought in the period from the Song to the Ming dynasties.
The term means the universal law observed by all things in heaven and on earth as well as by human society. Confucian scholars in the Song and Ming dynasties held that the essence of heaven was natural law, and they regarded natural law as the realm of ultimate significance. Natural law is the essence or the source of things, deciding the inherent nature of humans and things. It is the law of nature and the foundation of moral conduct in the human society. Natural law transcends visible, concrete things, but it also exists in each concrete thing. In terms of human nature, natural law expresses itself in the innate good nature one is bestowed upon by heaven, as opposed to “human desire.”
People’s physical constitution, emotions and ethics should closely correspond with the structure and order of Nature. The theory that “Humanity should be aligned with Nature” was put forward by Dong Zhongshu(179-104BC). He believed that all things between heaven and earth and their operation had their own intrinsic structure and order. A person’s body, feelings, thinking, acts, and ethics are all in correspondence with the structure and order of Nature, particularly in numbers. According to this theory, humans are but a duplicate of Nature. Dong’s idea provided the basis for mutual interaction between people and Nature.