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Renwen (人文) encompasses the cultural and ethical progress created by rites, music, education, codes, and systems as well as a social order which is hierarchical but harmonious. Renwen is in contrast to tianwen (天文), the study of celestial bodies including the sun, moon, and stars. Renwen also refers to human affairs in general, that is, behaviors, customs, and the human state. Under the influence of Western culture in the modern period, renwen came to mean cultural phenomena in human society as well as the humanities, which are academic disciplines that study human culture.
The term is used to describe efforts to teach people essential ideals and principles of renwen (人文) and guide them to embrace goodness with the aim of building a harmonious – albeit hierarchical – social order, according to the level of development of a civilization and the specifics of the society. Renwen refers to poetry, books, social norms, music, law, and other non-material components of civilization. Hua (化) means to edify the populace; cheng (成) refers to the establishment or prosperity of rule by civil means (as opposed to force). The concept emphasizes rule by civil means, and is another expression of the Chinese concept of “civilization.”
Literally, the term means “this culture.” It encompasses the cultural and ethical progress created by rites, music, education, codes, and systems as well as a social order which is hierarchical but harmonious. Later, this term came to refer to the literati and extended to mean being cultured and refined.
This term, which comes fromThe Book of Changes,refers to the laws governing the movements of constellations and the change of weather. The termtianwen(天文)means the constant laws that govern the movements of celestial bodies, the rotation of the four seasons, the succession of day and night, and the change of weather. The ancient Chinese believed that both human relationships and all things in the universe are governed by the same laws, and so by observing and following the laws of constellations and seasons, people can establish social order.
This term means the laws that determine the physical features of plains, mountains and rivers. The term is from The Book of Changes, and it means that the uneven topography of the land, and the direction of rivers and mountains are all determined by certain constant laws. The ancient Chinese believed that both human relationships and all things in the universe are governed by the same laws, and so by observing and following these laws, people can establish social order. In later ages, the term came to cover production, transportation, human settlement and the economic activities affected by the natural environment.
Li (礼) is a general term for social norms which regulate an individual’s relationship with other people, everything else in nature, and even ghosts and spirits. By setting various regulations about ceremonial vessels, rituals, and systems, rites define an individual’s specific status and corresponding duty and power, thereby differentiating between people in a community in terms of age, kinship, and social status. With such differentiations, the rites determine the proper position of each individual, thus achieving harmony among human beings, and between humanity and everything else in nature.
Yue (乐) is one of the six arts of ancient times, often mentioned together with li (礼 rites / social norms). In contrast to external rules and rites, music touches the emotions and thus can affect human behavior. However, not all music counts as the Confucian yue which must have the effect of making the listener calm and measured so as to willingly behave in accordance with social norms, and thus engage harmoniously with others. Yue is often associated with other forms of ceremonial actions; it is one important way of maintaining proper human relations and encouraging better social practices and customs.
This term refers to a thriving, prosperous, and perceptibly refined society in which people behave in a cultured fashion. Wen (文) refers to the arts and humanities, including social norms, music education, moral cultivation, and a social order that is hierarchical yet harmonious. Ming (明) means bright, prosperous, and highly civilized. The Chinese nation has always preferred wen to wu (武 force). This is the loftiest ideal pursued by the Chinese nation since ancient times. It was also the criterion by which to judge whether the governance of a nation was well conducted.
Shaping the mind through education was a key concept of the political philosophy and an essential way of governance in ancient China. Rulers usually used a combination of means, both visible and invisible, to subtly spread their values among people so that these values would be observed in people’s daily life, leading to integration of governance and social mores. These means include issuing administrative decrees, conducting moral education, creating a favorable environment, disseminating popular literature that promoted ethical values, and selecting officials through imperial examinations.
Originally, this term meant to educate and influence people. Later, it came to refer to the function of shaping customary social practices, namely, the educational role of literary and artistic works in changing social behaviors and popular culture. Originating from “Introductions to Mao’s Version of The Book of Songs,” the term is one of the important concepts of the Confucian school on the function of the arts. It believes that poetry and music have a role to play in shaping people’s mind, reflecting the notion that rulers can educate and influence the general public by imparting a particular ideology in a top-down fashion, thereby achieving the desired effect of cultivating the general culture. The influence of this concept is far-reaching； it has impacted much of artistic creation in China, all the way from the poetry and music of the pre-Qin period to literary and artistic works in the modern times. It not only reflects the Confucian view on moral education, but also imparts a sense of social responsibility on writers and artists. However, if an artistic work overemphasizes moral cultivation, it runs the risk of placing ideology before artistic form, thus compromising its aesthetic value. The right way is to embed teaching in entertainment and let a literary or artistic work exert its influence on social mentality in a subtle and imperceptible way.
This refers to the effect a ruler’s virtuous behavior has on his subjects, in the way the wind influences the myriad things. Moral cultivation is an important part of education. The Confucian view is that a ruler should set an example to the people, influencing them unobtrusively. If he is moral and ethical in conduct, the people will follow his example and abide by the rites and moral standards willingly without being under duress. The term also refers to the prevailing social mores in a country shaped by a ruler's influence.
In ancient China, music, together with poetry, was a way to conduct political education. Reviewing music education in the Zhou Dynasty, the Confucian scholars before the Qin-dynasty unification of China at the time concluded that music could transform social and cultural practices, stir up one’s inner emotions, and cultivate a good character. On this basis, they developed a comprehensive Confucian theory of music and music education. Subsequently, both “music education” and “poetry education” became important subjects in the official school system, forming a key part of early Chinese ritual and music culture.
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