Virtuous people are sure to write fine works which will be passed on to later generations. According to Confucianism, the moral character of a writer determines the value of his work, virtuous people would naturally write well, but those who wrote well might not necessarily be virtuous. Therefore, authors should write to disseminate moral values; virtue and writings should be consistent. However, later Confucian scholars sometimes overemphasized the influence that ethics and the authors’ moral character had on their writings to the neglect of the characteristics and values of literary creation per se.
The term has two different meanings. One is an individual’s fine moral character, or his proper conduct in society. At first de (德) was only related to an individual’s behavior, referring to his external moral conduct. Later, it also referred to something that combined external behavior with internal emotions and moral consciousness. The other meaning of de refers to the special laws and features obtained from Dao, or the physical manifestation of the hidden and formless Dao, as well as the internal basis for the origination and existence of all things.
Inner beauty means a fine disposition and moral character. It first appeared in “Lisao” by Qu Yuan(340?-278?BC), referring to an inherited innate moral character which was further fostered in one’s early living environment. On this basis acquired competence develops, which is achieved when one, after gaining initial understanding of the principles of things, consciously improves his moral character through self-cultivation, and strengthens one’s abilities. Later this term is used to emphasize that an author should possess an inner fine disposition and moral character, and that noble and great literature can only derive from a noble and great character.
This term refers to three great accomplishments that are forever remembered and eulogized by the people. The first and foremost is to set a high moral standard for people of later generations to follow. The second is to perform meritorious deeds, bringing good to the country and the people and rooting out evils. The third is to put forth noble ideas or establish them as a way of thinking through writing them down. According to Zuo’s Commentary on The Spring and Autumn Annals, these great accomplishments were proposed by Shusun Bao from the State of Lu. In Shusun’s opinion, private benefits that individuals or families have, such as wealth, official ranking, and social status, will disappear with the passage of time. Only the great accomplishments that benefit the country and the people, including setting out high moral standards, performing great deeds, and inseminating noble ideas, can be passed on for eternity. These three great accomplishments have been the lifelong pursuit of ancient Chinese literati and people of noble aspirations.
This term means suffering injustice in life can spur one to create great works. It originated from the “Preface by the Grand Historian to Records of the Historian.” After Sima Qian (145 or 135?-? BC), an official in the Western Han Dynasty, suffered the unjust punishment of castration, his indignation spurred him to write the great work, Records of the Historian. In the book he gave expression to his thoughts, feelings, and aspirations, which made the book a classic for later generations. The expression “indignation spurs one to write great works” was used to explain one of the motivations and reasons for creating masterpieces. It points to the fact that injustice suffered by an author often turns out to be the source of inspiration for him to write a literary masterpiece. It later led to similar terms like “cry out against injustice” and “a good poem is the product of pent-up emotions.”